were only in the West-end Vers. 33. HE made the middle barre to shoot thorow the boords Whether this middle barre went quite thorow the boords in the midst within is handled at large quest 22. chap. 26. whither I referre the Reader here only this point shall be briefely touched whether this middle barre were only in the West end of the boords and not on the sides 1. Tostatus thinketh it was only in the west end because it is said it went thorow from corner to corner but on the sides there was but one corner where it joyned with the west end neither was there any need of a middle bar for the sides but only in the ends to hold both the sides together Tostat. qu. 2. Contra. 1. Though the Latine Interpreter read from corner to corner yet the Hebrew word hakatzeh properly signifieth an end so it must be translated from end to end as Vatab. Pagnin Montan. Iun. Chalde the Septuagint read to the same purpose from side to side 2. The middle bar served not to hold the sides together for to that end were the two corner boords which were double but to strengthen the boords and to joyne them one to another therefore there was the like necessitie of this middle bar also in the sides as well as in the end 2. Wherefore the better opinion is unumquodque ex tribus lateribus habuisse talem vâ—ctem that everie of the three sides had such a bar Osiander For this middle barre was one of the five ranke of barres which was in the middest now everie side had these five orders or rankes of barres as is evident out of the text QUEST IV. To what purpose the hookes upon the pillars served Vers. 38. FIve pillars with their hookes c. 1. Some Hebrewes thinke that these hookes served to hang the sacrifices upon which should bee offered upon solemne dayes But that is not like for these reasons 1. The pillars which the first veile did hang before had also hookes vers 36. but thither were brought in no sacrifices 2. If the bloudie sacrifices had hung upon these hookes they would have marred and spotted the veiles 2. Therefore these hookes were to no other end than for the cords to be fastened to whereon the veiles did ride to and fro Oleaster The other questions out of this chapter see handled before chap. 26. 4. Places of Doctrine 1. Doct. That all things ought not to be common among Christians Vers. 3. THey brought still unto them free gifts Whereas the people are willed by Moses to bring their offerings toward the worke of the Tabernacle and afterward when they had brought sufficient they are bid to bring no more this sheweth that all things ought not to bee common among the people of God for then there could not be properly any gift because one should not give of his owne everie one having a like interest in that which was given Marbach 2. Doct. It is lawfull to possesse and enjoy riches ANd further in that some brought jewels of gold and silver and other precious things it is evident that it is lawfull to possesse and enjoy the riches of this world so they be well gotten and charitably used and employed Marbach Abraham was rich not onely in cattell but in silver also and gold Gen. 13.2 and Ioseph was a rich man that begged the body of Jesus Matth. 27.57 3. Doct. Of the right use of riches BUt in the possessing of riches speciall care must be had of the right use of them which is threefold 1. There is a necessarie use of riches either private as in the education of children and other domesticall affaires for he that provideth not for his owne c. is worse than an infidell or publike in civill duties as in paying custome tribute c. Rom. 13.7 and supporting other necessarie charges of the Common-wealth and in Ecclesiasticall as in maintenance of the Ministers of the Gospell Gal. 6.6 2. There is another use of riches in expences non ad necessitatem sed ad honestatem not for meere necessitie but for comelinesse and honestie Diogenes would not allow that any should weare a gold ring or have any other ornaments or feed of any delicate meat or use any costly apparrell But as the Scriptures alloweth diversitie of callings and degrees among men so it condemneth not that everie man in his order in his behaviour apparrell maintenance should bee sutable to his degree so it be done without pride and vaine-glorie as Ioseph being exalted to honour by Pharaoh did weare a gold ring fine linnen and a golden chaine he did also eat and drinke of the best 3. The third use of riches is in liberalitie and beneficence toward the poore with such sacrifices God is pleased Heb. 13. Marbach 4. Doct. The use of Temples and Churches lawfull Vers. 8. THey made the Tabernacle As the Israelites had their Tabernacle so is it lawfull for Christians to have Temples and Churches and peculiar places for the service of God yea we refuse not such places as have beene superstitiously abused in time past to idolatrie so they bee purged from all monuments of superstition The good Kings of Judah did indeed pull downe the houses of Baal and other idolatrous temples because it was not lawfull for them to have any more temples but one namely that at Jerusalem but the case is otherwise now with us Simler 5. Doct. Of the Church of Christ the parts divers kindes and the signes thereof THis Tabernacle was a type and figure of Christs Church which is a company of men acknowledging and worshipping the true God whom Christ doth regenerate and sanctifie here with his Spirit and purposeth afterward to glorifie them in his Kingdome This Church is either universall and generall or particular The universall Church called the Catholike Church comprehendeth the faithfull in all ages times and places and it consisteth of two principall parts of the triumphant Church in heaven or the militant here in earth This militant Church here in earth is said also to be holy and without spot partly by the imputation of the righteousnesse of Christ partly because the righteousnesse thereof is begun here and perfected in the next world It is also the seat of truth because it professeth Christ the foundation of all truth yet is it not altogether without spot in this world It is two wayes considered it is visible when a multitude doe outwardly professe the faith of Christ and in this visible Church there may be many hypocrites and carnall livers the invisible is the company or societie onely of beleevers who are knowne unto God and not unto the world Particular Churches are so said to be in respect of particular countries cities or families which all are in effect but one generall Church as all holding of the same head Christ Jesus This Church is knowne by certaine marks some which are essentiall unto it the preaching of the Word and puritie
offered If such be blessed which brought unto the Tabernacle then they which doe not onely bring nothing but take away from the Church such things as have been bestowed thereon are accursed Marbach As Achan was that stole the wedge of gold which should have gone to the Lords treasurie Iosh. 6.19 CHAP. XL. 1. The Method and Argument HItherto from the 35. chapter is set forth the framing and working of the Tabernacle and the things thereunto belonging now in this chapter the erection of the Tabernacle is described with the disposing of everie part thereof and the Lords approbation there are three parts of the Chapter 1. The Lord giveth Moses commandement and direction what he should doe 1. He is bid to erect the Tabernacle and to bring in every thing thereunto belonging to vers 8. 2. Hee is commanded to consecrate both the Tabernacle and the things therein with oyle vers 12. 3. Then to consecrate Aaron and his sonnes to vers 15. 2. Then the execution followeth 1. Moses setteth up the Tabernacle with the boords and coverings vers 18 19. 2. He bringeth in such things as were to be placed in the most holy place vers 20 21. then hee disposeth those things which belonged to the outward part of the Sanctuarie as the table of shew bread the candlesticke the golden Altar to vers 27. 3. He placeth such things as were in the outward Court the brasen Altar and the Laver shewing the use thereof to vers 33. And lastly hee reareth up the outward Court round about vers 33. 3. The Lords approbation followeth which was partly by an extraordinarie signe the cloud filled the Temple so that Moses could not enter vers 34. partly by an ordinarie the ascending and going of the cloud before them vers 35 36 38. 2. The divers readings Vers. 1. The Lord had spoken I. better than then the Lord spake c. B.G. cum caeter for the Lord did not speake to Moses upon the first day of the moneth but before that he should begin to set it up then Vers. 2. In the day of the first moneth even the first of the moneth G.A.P.V. better than in the first day of the first moneth B. or the first moneth the first day of the moneth L.C. or in one of the first moneth in the first day of the moneth S. For in these readings the order of the words in the originall is not kept in the season of the first moneth I. but the word is bejom in the day of the first moneth 3. The questions discussed QUEST I. When the Lord spake unto Moses to set up the Tabernacle THen the Lord spake c. 1. The Lord spake not to Moses as some thinke upon the first day of the first moneth because the Lord biddeth him upon that day to set it up the Lord would have said to day thou shalt set it up if he had spoken to Moses the same day and not have set him the day and moneth Moses indeed would have omitted no time after the Tabernacle was finished yet that sheweth not that presently upon the Lords commandement he went about it for he was to expect the time which the Lord had limited where no time is set there obedience is presently required 2. Neither yet is it like that the Lord thus spake unto Moses the next day before for then he would have said to morrow shalt thou set up the Tabernacle the day and moneth needed not to be expressed 3. Wherefore it is more probable that the Lord knowing what time all the worke of the Tabernacle should be finished spake unto Moses some few daies before that upon the first day of the first moneth he should begin to set up the Tabernacle Tostat. qu. 1. QUEST II. Why so often rehearsall is made of the Tabernacle and the parts thereof Vers. 3. THou shalt put therein the Arke of the Testimonie c. 1. Here againe in this chapter are rehearsed in order the things as they should be ordered and placed in the Tabernacle The most Interpreters omit these six last chapters as Procopius Ferus Borrhaius with other because they containe but a rehearsall of the things before described in the former chapters But seeing the Spirit of God vouchsafed so often to make mention of the same things we must not take this repetition to be unnecessarie for there is nothing in the Scripture superfluous Simler 2. And for this cause is this rehearsall made because the things before were confusedly spoken of but now they are set downe in their order how everie thing shall be placed Iun. Analys 3. And another reason of the repetition may be this here the instruments of the Tabernacle are described together with the use as the table with the bread the candlesticke with the lampes the Laver with water because presently upon the erection of the Tabernacle all these things were to be ministred in at the consecration of the Priest Tostat. qu. 3. 4. It was necessarie also that these things should be rehearsed Vt tempus erectionis Tabernaculi usus illius diceretur à Deo That both the time of erecting the Tabernacle and the use thereof should be knowne and said to be of God Cajetan QUEST III. Why all the parts of the Tabernacle are not said to be alike sanctified Vers. 9. THat it may be holy 1. Heere are divers degrees of sanctifying noted it is said of the brasen Laver only thou shalt sanctifie it of the Tabernacle thou shalt sanctifie it and it shall be holy but of the Altar it is said thou shalt sanctifie it and it shall be most holy because it was not onely sanctified in it self to holy uses but it sanctified other things as the sacrifices which were laid thereupon Cajetan 2. By this difference is signified the divers degrees of sanctification in the Church Christ is the Altar most holy by whom all his members are sanctified for their sake he sanctified himselfe upon the Altar of the crosse as our blessed Saviour himselfe saith For their sakes sanctifie I my selfe that they may be sanctified through the truth Ioh. 17.19 the Church now is sanctified but it shall not be perfectly holy till it be admitted into the heavenly sanctuarie Simler QUEST IIII. VVhether it be lawfull for one to sue for a Bishopricke or benefice or other Ecclesiasticall preferment Vers. 12. ALso thou shalt bring Aaron and his sonnes Tostatus heere moveth a question whether it be lawfull to seeke or desire any office or calling of the Church Wherein his resolution is this 1. It must be considered whether the place which is sued for bee â—nus vel honâ—s a place of burthen and labour or of honor of the first it is not unlawfull for one to offer himselfe as to take Orders so he be not unfit thereunto because to be admitted to Orders simplie is a place of labour but to sue for a Bishopricke or a benefice because the one hath honour and profit annexed the
land mounting c. Abraham saw not the raine of fire and brimstone but the smoake onely thereof and yet he rose very early so that it seemeth the burning of Sodome was done in a moment for the raine fell not till Lot was entred into Zoar which was about the Sunne rising vers 23. By this we may see how suddenly the world at Christs comming shall be consumed with fire and we changed in a moment in the twinkling of an eye 1 Cor. 15.52 Muscul. 6. Doct. Wherefore unlawfull copulations are often more fruitfull than lawfull Vers. 36. THus were both the daughters of Lot with childe c. We finde in Scripture that many lawfully companying with their husbands as Sara Rebecca Rachel Anna yet hardly conceived and yet divers with one unlawfull copulation were with childe as Thamar with Iuda Bersebe with David Lots daughters with their father which the Lord doth not as more favouring such unlawfull conjunctions but to this end that such secret uncleane works should come to light for their conversion as in Iuda David or confusion Marlor 5. Places of Confutation 1. Confut. Vniversality no sure marke of the Church Vers. 4. ALL the people from all quarters All rhe whole City of Sodome consented in evill onely Lot and his family were free Universality then is but a slender or uncertaine argument of the truth or Church that professeth it It is oftner seene that the greater part is the worse than otherwise The Romanists therefore reason but simply that their religion is the best because the greater part of the world received it for by the same reason the uncleane conversation of Sodome might bee justified against Lot 2. Confut. Against Atheists that beleeve not the transmutation of Lots wiâ—â— Vers. 26. SHe became a pillar of salt Let not prophane persons scoffe at this as though it were one of Ovids Metamorphosis fables There is a great difference betweene Gods actions and Poets fictions he that beleeveth that God made all things of nothing which dayly seeth birds to come forth of egges and living creatures to be ingendred by dead seed and hopeth for the resurrection of the body cannot doubt but that God could turne a womans body into a salty pillar 3. Confut. Monkish and solitary life maketh not more holy Vers. 38. HE dwelt in a cave Even Lot in a solitary cave committed sinne it is not then the place that amendeth mens manners Gregory well saith sic desit spiritus non adjuvat locus If an heart be wanting the place helpeth not Lot sinned in the mountaine Adam fell in Paradise the Angels in heaven It is then but a Popish fantasie that a Monks coule a cloister life an Hermites weed can make a man more holy But it is to be feared that as dtunkennesse and incest were committed even in the cave so the Gloisters and Cells of Popish votaries are not free from the like uncleannesse 6. Places of morall observation 1. Observ. Vnruly people to be gently handled Vers. 7. I Pray you my brethren doe not so wickedly c. Lot sheweth that a furious multitude is to be gently dealt withall and not to be exasperated with sharpe words as here Lot calleth the Sodomites his brethren not in the same profession but in respect of his cohabitation and common condition of life This is S. Pauls rule Instructing them with meeknesse that are contrary minded 2 Tim. 2.25 2. Observ. God delivereth in extremity Vers. 10. THe men put forth their hands and pulled Lot c. The Lord though he deferre his helpe yet will not faile us in the greatest danger when we are brought to a straight As here Lot was delivered from the Sodomites as from raging Lions when he was as under their pawes Calvin In the like pinch the Lord delivered David when Saul had compassed him in 1 Sam. 23.26 3. Observ. Prophane persons make a mocke of Gods judgements Vers. 14. HE seemed to his sons in law as though he had mocked c. Such are the prophane Atheists and worldlings that make but a mocke and scorne of Gods judgements and are no better perswaded of the end of the world by fire than these wretches were of the destruction of Sodome of such S. Peter speaketh That there shall be in the last dayes mockers c. which shall say where is the promise of his comming c. 2 Pet. 3.3 Calvin 4. Observ. We must not deferre our turning to God Vers. 16. AS he prolonged the time By Lots example who delaying the time if God had not beene more mercifull to draw him forth might have perished in the overthrow of Sodome wee are taught how dangerous a thing it is to deferre our calling and to trifle or dally with Gods judgements Therefore the Prophet Amos saith Prepare to meet thy God O Israel Amos 4.12 better to meet and prevent the Lord by repentance than to stay till his judgements overtake us 5. Observ. We must not forsake our calling Vers. 26. HIs wife looked backe This teacheth us that a man should not fall away from his profession and calling whereinto he is once entred as our Saviour saith He that setteth his hand to the plowe and looketh back is not fit for the kingdome of God Luk 9.26 Muscul. 6. Obser. He that wavereth in faith is never setled Vers. 28. NOt so my Lord Lot not following the Lords direction to goe first to the mountaine entreateth for Zoar yet being in Zoar he is not contented to stay there So they which doe not submit themselves to Gods ordinance but are doubtfull in faith are unconstant and wavering and never setled as Saint Iames saith A wavering minded man is unstable in all his wayes 7. Observ. Custome and continuance in sinne dangerous Vers. 35. THey made their father drunke that night also c. We see then what a dangerous thing it is once to give way to the tentation of Satan Lot having beene once drunken already is more apt to fall into it againe so fearefull is a custome and continuance in sinne Our instruction is therefore that we should resist the temptation at the first and not by yeelding to give way for a second assault 〈◊〉 the Apostle saith Be not overcome of evill but overcome evill with goodnesse Rom. 12.21 8. Observ. The sinne of drunkennesse how dangerous FUrther we see how much drunkennesse is to be taken heed of which did prostitute Lot so excellent a man to such beastly uncleannesse Origen well noteth Decepit Lot ebrietas quem Sodoma non decepit uritur ebrius flammis mulierum quem sobriam sulphurea flamma non attigerat drunkennesse deceived Lot whom Sodome could not deceive he burneth with the lust of women being drunken whom while he was sober the flames of brimstone touched not Wherefore let us alwayes remember that saying of the Apostle Be not drunke with wine wherein is excesse but be ye fulfilled with the spirit Eph. 5.15 CHAP. XX. 1. The Method THis Chapter hath
the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1632. TO THE MOST HONOVRABLE LORD THE L. DVKE OF LENOX AND TO THE RIGHT Honourable the Earle of Marre Lords of his Majesties most Honourable Privie Counsell Grace mercie and Peace from the Lord JESUS RIght Honourable as the highest Majestie in his wise providence hath united and conjoyned your Honours not onely in one consent and judgement of religion but also in the joynt administration and regiment of this Nation and Kingdome under his excellent Majestie so I thought good to make your Honours with other of your Honourable place united Patrons of these my labours and as he saith non debet charta dividere quos amor mutuus copulavit It was not fit that I should sever you in this my duty who are combined in your mutuall amity Men of noble birth delight much in antiquities and it is their glory to derive their bloud by many descents from their thrice renowned ancestors here I present to your Honourable view that noble and most ancient family of Abraham Isaack and Iacob who were in favour with God and in honour and great reputation with men whose children they are which imitate their piety and obedience that famous Matron Paula whom Hierome so much commendeth was by her father descended of Aeneas and the noble house of the Gracchi by her mother of Agamemnon of whom Hierome made this Epitaph thought her Christian profession more honourable than her noble birth and condition and so I doubt not but that it is also your honourable resolution to say with the Apostle who having rehearsed his great privileges after the flesh his birth parentage and profession thus concludeth I count all these things but losse for the excellent knowledge sake of Christ Iesus for whom I have counted all things as losse and doe judge them as dung that I might winne Christ as Hierome also saith well Summa apud Deum nobilitas clarum esse virtutibus I it is the greatest nobility with God to shine with vertue Here your Honours have the worthy example of the Patriarks to follow the Heathen presidents are but counterfeit and deceitfull they had the shadowes of vertues rather than the substance as Ambrose saith well of Polemo who of a drunken and riotous companion by hearing of Xenocrates became a Philosopher Siresipâ—ir a vino fuit semper tamen temulentus sacrilegio If hee were sober from wine yet hee was drunke with superstition But these holy examples are seasoned with grace and savour of true religion Abraham was famous in Pharaohs Court so was Isaack in Abimelecks and Iacob in another Pharaohs also for their piety and vertue So they which walke in their steps shall be great both with God and man Abraham told Abimelech plainly of the wrongs which his servants had done him Gen. 21.15 so is it the part of good Courtiers to shew unto the King the wrongs and oppressions that are done in the lanâ— to succour the poore to releeve the oppressed to countenance the truth to maintaine justice and equity Iacob being in Bethel saw a ladder which reached to heaven and the Angels ascending and descending upon it whereupon one thus noteth In the house of Bethel there is alwayes both going up and comming downe this I say not that the goers down should dismay you but the climers up incourage you So in the Princes Bethel and Court there be examples of both sorts of some that are declining and sliding backe onely seeking to make themselves great and to bee enriched by the Kings favour some there are though the smallest number which doe ascend upon this ladder not aspiring to their owne honour but using their favour to the glory of God and benefit of his Church Thus I trust your Lordships have learned to scale this ladder of honour to the which you are called to raise up those which are in the dust to set forward the truth to nourish and encourage the Preachers thereof to speake for the innocent to hold out your helpfull hand to the needy so shall your Honours ascend from step to step till you come to the top of the ladder where Christ sitteth who shall cast and tumble downe from thence all unfaithfull Stewards and cut them off to have their portion with hypocrites Matth. 24.51 but shall say unto you and all other that shall serve him faithfully herein in earth It is well done good servant and faithfull thou hast beene faithfull in little I will make thee ruler over much enter into thy masters joy Amen Your Honours ready to be commanded in the Lord ANDREW WILLET THE FIRST BOOKE OF THIS SECOND PART OF GENESIS Containing the Historie concerning the Patriarks ISAACK IACOB Hitherto hath beene continued the holy story of those three great Patriarks Adam before the floud Noah in the floud Abraham after the floud the rest of this Booke of Genesis followeth which setteth forth the life acts and death of the three other fathers Isaack Iacob Ioseph CHAP. XXV 1. The Contents of the Chapter IN this Chapter 1. Concerning Abraham his second mariage is declared with the issue thereof his children and their gifts vers 1. to 6. Then Abrahams yeares death and buriall vers 7. to 11. 2. Concerning Ismael his generations or off-spring are expressed his yeares of life his place of dwelling vers 12. to 20. 3. Of Isaack there is set downe his time of marriage the barrennesse of his wife the remedie by prayer vers 20.21 4. Concerning Esau and Iacob these things are rehearsed 1. Their manner of conception vers 22 23. 2. Of their birth 24. to 27. 3. Their divers education vers 27 28. 4. Esau his prophanenesse in selling his birth-right for a messe of pottage vers 29. to the end 2. The divers readings v. 1. Abraham had taken him another wife H.G. proceeding or adding tooke another wife caeter v. 2. Zambran Ioctan Madal Sebe S. Zimran Iocksan Madan Shuah caeter v. 3. The sonnes of Dedan were in holds tents and Islands â— the sons of Dedan Asshurim Letushim Leumim v. 4. Gephar Apher Raga S. Epha Epher Eldaha caeter v. 6. Sonnes of the Concubine C. of the Concubines caet v. 8. And fainting or wearing away H.S.C.B. he yeelded up the spirit or died T.G.P. jagaug signifieth to faint gavagh expirare to yeeld the spirit which word is here used v. 11. Isaack dwelt by the Well of the living and seeing H.B. the Well of vision S. Where the Angell of life appeared C. Beâ—r-lahairâ— G.P. the fountaine Lahoiro T. v. 12. Which Hagar the Egyptian Sarahs maid bare H. bare to Abraham caet v. 13. These the names of his sonnes H. of the sonnes of Ismael cat v. 13. Nadbehel Massa. S. Adbehel Mibsa cat v. 18. from Havilah to Agara C. from Havila to Sur. cat v. 18. he died in the presence of all his brethren H.B.P. he dwelt S.C. his lot fell T. G. naphal signifieth 〈◊〉 fall
farre as they are witnesses of the truth so I thinke a Protestant by that warrant may borrow of such Interpreters which otherwise favour and savour of superstition where their pen is a minister and handmaid of truth and whereas S. Iames saith Have not the faith of our glorious Lord Iesus Christ in respect of persons they which doe refuse the testimonie of the truth at any mans hand in respect of any schisme sect or profession should seeme to be partiall in discerning of the truth against the Apostles rule wherein Protestant writers are more equall than the Romanists for they thinke scorne to use our writers though of never so excellent parts as appeareth in Pererius Commentaries who sorteth out his collections wholly out of men of his owne sect I speake of the new writers whereas he needed be no more ashamed to have followed the judgement of Luther Calvine Simlerus Iunius and other worthie writers among the Protestants as we doe not refuse the learned observations of Cajetanus Montanus Vatablus with others of their side I have therefore out of their writings taken the best and left the worst where they speake the truth I alleage them where they are found in error I refute them herein following Hieroms president Operis est studii mei multos legere ut ex plurimis diversos flores carperem non tam probaturus omnia quà m quae bona electurus Advers Vigilant I professe this to be my studie to gather varietie of flowers out of divers not to allow all which I finde but to make choice of the best And as Ambrose well saith Legimus aliqua ne legantur legimus ne ignoremus legimus non ut teneamus sed ut repudiemus Something 's we reade that others should not read them we reade them not to be ignorant of them we reade them not to retaine them but to reject them These my labours as your Grace was my great incourager first to undertake them so it is meet that you should with the first reape the fruit of them And this I wish from my heart and humblie crave of God that all domesticall contentions being laid aside wee the Ministers of the Gospell might so spend our time and imploy our paines that the age present might receive comfort by our Ministerie and posteritie profit And I say with Augustine to Hierome Quiescamus ab his contentionibus nostrae vitae salutique parcamus minus certè assequatur illa quae inflat dum non offendatur illa quae aedificat Let us rest from these contentions and favour our life and health let that have lesse which puffeth up so that be not offended which edifieth Mens singularitie should give place to charitie and opinion of knowledge to peace and selfe love to the common good And so I conclude with that saying of Hierome Precor itaque ut pâ—â—em 〈◊〉 nobis reliquit Dominus habeamus in bâ—evi antetribunal ejus reconciliatâ— seâ— sâ—issâ—â—â—â—cordiâ aut praemium recuperabit aut poenam ad Castorinâ—m I pray therefore that 〈◊〉 may injoy that peace which our Lord left unto us shortly before his tribunall seat for concord kept or broken we shall receive reward or punishment Your Graces readie to be commanded in the blessed Lord Iesus Andrew Willet CERTAINE DIRECTIONS TO THE READER I Desire thee courteous Reader to follow these directions in the reading of this worke In the whole Scripture and euery part thereof there are two things generally to be considered the sense and understanding and the use and profit As the Apostle toucheth both first speaking to Timothie of the Knowing that is the understanding of Scripture then of the profitable use 2 Tim. 3.15 16. The sense of the Scripture is either the literall and single sense which is seene in the interpretation of the words or the compound and mixt sense which consisteth either in shewing the coherence of the text with the other parts going before and following or in removing of doubts difficulties and contradictions Now the use and profit of Scripture either concerneth doctrine in confirming the truth and confuting error or manners in reproving vice or exhorting to vertue and thus the Apostle saith The whole Scripture is profitable to teach to improve to correct and instruct in righteousnesse 2 Tim. 3.16 According to this distribution have I observed six points upon every Chapter three belonging to the sense the Argument and method shewing the coherence the divers Readings explaning the literall sense and signification of words and the explication of questions which concerneth the removing of doubts the other three doe shew the use in noting the doctrines for confirmation of the truth or the controversies for the confuting of errors and then follow the Morall observations tending either to the destruction of vice or instruction in righteousnesse In the Divers Readings I. signifieth Junius V. Vatablus C. the Chalde Paraphrast S. the Septuagint L. the vulgar Latine translation A. Arias Montanus P. Pagnine B. the great Bible G. the Geneva edition H. the Hebrew originall And the letters in the margen shew the best reading the starre fixed in the margen noteth the diversitie of reading in some principall place These my labours now I commend unto thy favourable acceptation Christian Reader and both thee and them to the gracious blessing of our glorious Lord Iesus Christ to whom be praise for ever THE SECOND BOOKE OF MOSES CALLED EXODVS GENERALL OBSERVATIONS out of the whole Booke 1. The summe and argument AS in the former booke Moses shewed the originall and beginning of thâ— Church so in this hee declareth the progresse and increase thereof Simler wherein both Gods faithfulnesse and truth appeareth in performing his promise made to their fathers in multiplying their seed wonderfully and that under the miserable thraldome and bondage of Egypt Pellican and the Lords glorie and power notably appeared in those mighty signes and wonders whereby Pharaoh was forced to let Israel goe Vatab. his fatherly and tender care also shewed it selfe in sparing his people and not utterly destroying them when they fell into lust murmuring and idolatrie still correcting them as a father by his chastisements to bring them to repentance yet remembring his ancient love still following them with new benefits Genevens and his wonderfull providence is manifested in giving them lawes to be governed by and prescribing unto them a most excellent forme of worship Iunius And the summe of this booke is briefly comprehended in the 105. Psalme from verse 24. to the end wherein the Psalmist sheweth how it fared with Israel in Egypt before their deliverance by what meanes they were delivered and what the Lord did for them after their deliverance Ferus 2. The parts of the booke This booke of Exodus hath two parts 1. The narration and historie of the Israelites deliverance and going out of Egyt A. 2. The constitution and setling of the Church after their deliverance B. A. In their deliverance are to bee
of what sex the infant was better than see them on their stooles G. them is added or see them in their birth time V.S. B. looke in the stooles A. P.H. that is into them the word abenim signifieth the stooles of women in travell so called of banim children T.P. 3. The explanation of doubtfull questions QUEST I. Why the twelve Patriarkes are so often rehearsed Vers. 1. THese are the names of the children of Israel The names of the twelve Patriarkes are so often rehearsed in Scripture 1. because of them came the twelve tribes the Priestly also and the Kingly order sprang from thence 2. And this mysticall number of twelve is used in Scripture to describe the spirituall state of the Church under Christ as twelve thousand are chosen out of every tribe Apoc. 7. and the new Jerusalem is set forth by the twelve gates and twelve foundations Apoc. 21. Simler 3. And to shew the truth and constancie of Gods promises in increasing the seed of Iacob of twelve fathers into so many thousands Pellican 4. And beside the dignitie and prerogative of the children of God herein appeareth who are chiefely remembred in Scripture where mention is made of the wicked it is by the way and as it were by accident and in a manner besides the proper intention of the Scripture Ferus QUEST II. Why Iacobs sonnes are not alwayes rehearsed in the same order Vers. 3. ISsachar Zebulon and Benjamin the Patriarkes are seldome rehearsed in the same order for Gen. 46. first Leahs children then her maide Zilpaehs then Rachels sonnes and lastly Bilhah her maides are numbred but here Benjamin Rachels sonne is set before the sonnes of the handmaides the like order is kept Genes 35. So Reuben is here named first but in the order of the campe Iudah hath the first place Num. 2. and when the spies are sent out Numb 13. another order is observed Simler The reasons hereof may be these 1. because in the old Testament for the most part the order of nature not of grace is followed for though Reuben were the eldest in birth yet Iudah had the regall preeminence Bor. 2. This is done that we should not be curious observers of numbers or mens nativities Pellican 3. The Patriarkes had now all received their fathers blessing and were incorporate into one holy people to shew therefore their equalitie and that there was no difference of the tribes before God sometimes one is named first sometime another Ferus 4. But here and Gen. 35. all the children of Iacobs wives as sonnes of free women are rehearsed before the sonnes of the maide servants Iun. Vatab. QUEST III. How they are said to be seventie soules that went downe with Iacob into Egypt Vers. 5. SO all the soules that came of Iacobs loynes were seventie 1. They were beside Iacob 66. with Iacob 67. with Ioseph his two sonnes 70. so then in this number Iacbos wives are not reckoned but onely those which came out of his loynes but Ioseph must be included and therefore it is added but Ioseph was in Egypt Iunius readeth cum Iosepho with Ioseph in the same sense 2. Whereas the Septuagint read 75. whom S. Luke followeth in Stephens storie Act. 7. because it was not safe to depart in a matter of number from the received translation Iunius thinketh that in that number all are comprehended beside Iacob that are rehearsed in that catalogue as Iacobs two wives Er and Onan which all make 75. But why should Iacob be left out in the number of 75. and included in the number of 70. and to what purpose should Er and Onan be comprehended in that summe seeing they were dead before and went not downe into Egypt But seeing the Septuag Gen. 46. doe rehearse five nephewes of Ioseph Machir and Gilead his sonne of Manasses Sutalam and Edem his sonne and Taam of Ephraim it is more like that S. Luke for the reason before alleaged therein followeth the Septuagint Aretius See more of this upon that question Gen. 46. QUEST IV. Of the wonderfull multiplying of the Israelites in Egypt 7. ANd the children of Israel fructified c. 1. The people increased exceedingly which is here expressed by foure words of like significations pâ—ru they fructified ijsrezu they brought forth in abundance as the fish ijrbu they were multiplied and jagghatzuus they waxed strong Simler 2. and so accordingly they multiplied that of 70. persons there came 700000. of every one tenne thousand Pellican Yea whereas above sixe hundred thousand of men able to goe to warre from twentie yeeres old and upward were numbred that came out of Egypt Numb 1.46 out of which number were excepted all the males under twentie and all the old men beside the women which were not so few as the men seeing it was not unusuall in those dayes for one man to have divers wives it may be supposed and is so judged by some that the whole number could not bee lesse than thirtie hundred thousand Perer. 3. QUEST V. In what time the Israelites so exceedingly increased FUrther this multiplying of the Israelites to take the longest time from the first going downe of Iacob to the returne of the Israelites thence was in the space of 215. yeeres Some thinke that the greatest increase was the first hundred yeere after that generation was dead vers 6. which is usually taken in Scripture for the space of an hundred yeeres Simler But there by that generation are understood onely the men of that age Vatab. Augustine taketh all the time after the death of Ioseph which Perer. counteth an 145. yeeres But the chiefe time of this increase was after Iosephs death before the time of their servitude how they increased also in the time of their bondage is declared afterward vers 12. Neither need this seeme strange that in the space of 215. yeeres the Israelites did so wonderfully increase seeing that forren authors doe write that Ninus who began to reigne 250. yeeres after the floud did lead in his armie against the Bactrianes 700. thousand footmen and two hundred thousand horsemen Diod. Sicul. lib. 3. cap. 2. ex Ctesia Perer. QUEST VI. By what meanes the Israelites increased HOw this wonderfull increase should be wrought 1. we neither need to thinke with Augustine that it was miraculous 2. nor with the Hebrewes to imagine that every one of them brought forth two or three at a birth Pellican For although it be often seene that women may have many at a birth as Aristotle maketh mention of one that had twentie at foure times five at every birth and that it is usuall in Egypt for the women to have two and three and sometimes five at a birth Trogus reporteth that in Egypt they bring forth sometimes seven at once Bor. yet this is not usually nor often seene 3. Therefore supposing as is most like that all the Hebrew women were very fruitfull that they bore betimes and were child-bearing long being not cut off by
might bring forth serpents of a sudden Contra. The excellency of the agent doth adde to the manner of the worke as to doe it sooner or better it addeth noâ— to the matter Angels working by naturall meanes doe it more admirably than nature can worke it of it selfe but beyond the strength of nature or against the course of nature they can doe nothing 3. Pererius misliking both these answers of Cajetane yet consenting to his opinion for the truth of this miracle addeth a third that Satan fetched those serpents and suddenly transported them into this place and suborned them in stead of the rods Cont. But the text saith the rods were turned into serpents the serpents then were not brought from any other place but there changed or seemed so to be Againe as here they turne their rods into serpents so afterward did they change water into bloud but that was not by transportation for from whence could Satan convey such abundance of true lively bloud which is not ingendred but in the body neither have they power to alter substances it was therefore done by collusion and so was this 3. Wherefore the founder opinion is that those serpents which the Egyptian Sorcerers brought forth were only such in shew not indeed or in truth so Iosephus writeth that the Magicians serpents In speciem ac similitudinem verorum serpentium reptasse did creepe in shew and likenesse of true serpents lib. 2. antiquit cap. 15. And Iustinus Martyr Those things which the Magicians did by the helpe of the Devill spectantium oculis praestigias offundebant did dazle and deceive and as it were cast â— mist before the eyes of the beholders quaest Orthodox 16. Tertullian Mosis veritas mendacium Magorum devoravit Moses trueth devoured their lie lib. de anima Gregor Nyssenus saith they were visus deceptione serpentes serpentes onely in the mistaking of the fight Ambrose calleth it commentitiam emulationem a fained emulation in cap. 3.2 Epist. ad Timoth. Hierome saith imitabantur signa quae faciebat Moses sed non erant in veritate They did imitate the signes which Moses did but they were not in truth lib. 2. advers Iovin The reasons of this opinion before alleaged are these 1. because solius divinae potestatis est It belongeth onely to the power of God to convert a dead substance into a living creature Rupert 2. Moses true serpents devoureth the other which Iosephus and Ferus urge as an argument that they were imaginary 3. Other signes which they did were only imaginary as the turning of water into bloud as is before shewed and so this also QUEST XXII By what meanes Satan deluded Pharaoh with a shew of serpents THis being then thus resolved upon that those were but serpents in shew and to the outward sense this counterfeit signe might be wrought two wayes by the operation of Satan 1. Either by the confounding the inward sense and phantasie of the beholders that they imagined to see that which was not as sicke men of phrensie doe conceive they see strange sights and there is no question but that the Devill can effect whatsoever by diseases or other naturall meanes may be wrought 2. Or else which is more like Satan did forme such a shape and shew of spirits as before is shewed that the Devill hath such power by illusions apparations and phantasies to deceive as the Apostles seeing Christ walking upon the seas supposed it had beene a spirit Phantasma that is a phantasticall apparition Mark 6.49 Ex Perer which sheweth that such illusions were usuall QUEST XXIII Why the Lord suffered the Sorcerers of Egypt to shew such contrary signes NOw the Lord suffered the Magitians thus by their lying signes to contend with Moses for divers weighty causes 1. That by this meanes Moses the faithfull servant of God and true Prophet might be the better knowne as darkenesse maketh the light more glorious and sicknesse health Chrysostome So Saint Paul saith There must bee Heresies that they which are approved among you might bee knowne 1. Cor. 11.29 2. That Moses might be freed from the imputation of being a Sorcerer which thing some have not beene affraid to object and a difference might appeare betweene his working by the power and in the name of God and of the Sorcerers working by the power of Satan Rupert 3. That thereby it might be made manifest how the truth hath alwayes gainesayers and is never without contradictions and oppositions as Lucifer opposed himselfe to God in heaven Cain to Abel in earth Ismael was against Isaack the true Prophets were molested by the false Thus Saint Paul collecteth that as Iannes and Iambres withstood Moses so these also resist the truth 2. Tim. 3.8 Perer. 4. Hereby also it is manifest how according to the common saying the Devill is Gods ape that he taketh upon him to imitate and counterfeit Gods workes that therefore wee should examine such workes and signes whether they be of God that wee be not deceived and as the Apostle saith cry every spirit 1. Ioh. 4.1 5. Another reason is that seeing the Devill by his ministers can doe such strange things that the servants of God bee not offended when thy see wonders and signes to be done in the false Church by Heretikes or Idolaters the instruments of Satan 6. This was permitted for the triall of the faith and constancie of Moses and Aaron and the rest of the Hebrewes whether because of the contrary signes they would doubt of the truth of Gods promises Perer. 7. And for the further hardning of Pharaohs heart as hee had deserved by his former sinnes that God might take occasion thereby to worke all his wonders in Egypt Simler Ferus Borrh. QUEST XXIV Whether Pharaoh being deceived by the Magicians false signes be thereby excusable BUt seeing these Magicians by their Satanicall craft doe so strongly deceive whether is Pharaoh to be excused that he doth not acknowledge Moses to be the Minister and Prophet of God To this the answer is that this notwithstanding Pharaoh is not to be held excusable because there are evident signes to have discerned betweene the working of the one and of the other so that Pharaoh could not plead ignorance To omit the differences before noted Quest. 20. how that true miracles differ from false in the power of working in the quality of persons that worke the worke it selfe the manner and the end which differences are not so easie to be discerned of all there were besides most notorious workes that discovered the hypocrisie and weaknesse of those Sorcerers 1. Moses serpent devoured theirs which required a greater power 2. They could counterfeit the like plagues but they could not remove the true plagues as Moses did 3. They faile in their working they could not bring forth lice nor counterfeit any of the plagues following 4. The plagues doe fall upon the Sorcerers themselves chap. 9.11 5. Lastly they themselves doe give way and confesse it was the finger of God
was not one feeble person among them Psal. 105.37 2. Their raiment during the said terme of 40. yeeres waxed not old Deut. 8.4 3. The Lord fed them with Quailes and Manna even that great host which could not pitch their tents in a lesse circuit and compasse of ground than of ten or twelve miles and he gave them water also out of the rocke 4. Beside the Lord was their guide by these visible signes of his presence both by day and night QUEST XXIV Whether the cloud also served to shelter them from the heat of the Sunne FUrther a question is moved whether this cloudy piller served not onely to direct them by the way but to keepe them and defend them from the heate of the Sunne 1. Thostatus is of opinion that this cloud that guided them could not keepe them from the heat of the Sunne upon these reasons because if this cloud were a covering to the whole campe then could it not goe before them to guide them as it did stand betweene the host of the Israelites and of the Egyptians and if it had sheltred them from the Sunne it should have beene as discommodious another way in shadowing from them the comfortable light of the Sunne and if it bee said this cloud did not shadow the whole campe but hung aloft in the aire and turned with the Sunne to slake the heat thereof then could it not have guided the host but must have followed the course of the Sunne Contra. Herein is Thostatus error he imagineth that this cloud was straight thorowout like a piller and so keeping that fashion still it could not performe both these offices to direct them in the way and to shelter them from the heat of the Sunne But by the like phrase elsewhere as Iud. 20.40 where the flame of the City of Gibeah ascended as a piller of smoke wee may conjecture what fashion this cloud was of that it ascended upright and straight like a piller yet as the smoke which mounteth upright when it commeth aloft disperseth it selfe as it were a cloud so this being both a piller for the straight ascending and in the top as a cloud dispersed might both by the rising and moving of the piller goe before the Israelites to direct them and with the upper spreading part shadow them from the Sun so that we need neither imagine this shadowing part of the cloud to be so high as it should still follow the Sunne nor yet so low as to cover all the camp in the length and breadth thereof And thus by the resemblance of this piller to a piller of smoke which is narrow below and spreading above all Thostatus objections may bee answered But whatsoever mans wit can object to the contrary the truth of the Scripture must stand which saith He spread a cloud to be a covering and fire to give light in the night Psalm 105.39 By the which text that is made plaine which is affirmed before that it was both a piller and a spreading cloud 2. Thostatus then his opinion is that the Israelites were indeed defended from the heat of the Sunne which is vehement in those parts especially in the sandy and barren deserts of Arabia yet the cloud shadowed them not but God by his power did so qualifie the aire round about the campe as they were not parched with heat which operation is ascribed to the cloud because the Lord that caused it there shewed himselfe visibly present Contr. But the Scripture overthroweth this conceit which saith that the cloud did stand over them Numb 14.14 and that he spread a cloud for a covering Psalm 105.39 God therefore used the cloud as a meanes to cover and defend his people from the drought and parching heat 3. Pererius to take away the former objections imagineth that there were two cloudes one below as a piller to direct them the other above as a covering to shelter them Thostatus reasons are sufficient against this imagination because the Scripture speaketh still but of one cloud for as there was but one piller of fire to give light so but one cloudy piller that did shelter them it was common to both to guide and lead them And againe one cloud as is shewed before being sufficient to performe both these services another cloud had beene superfluous 4. Wherefore it is agreeable and consonant to the Scripture that this cloud did as well shelter them from the heat as lead them in the way as is evident in the places before alleaged Numb 14.14 Psalm 105.39 And unto the cloud the Prophet Esay alludeth chap. 4.5 The Lord shall create upon every place of Mount Sion a cloud and smoke by day c. and a covering shall be a shadow by day for the heat Of this opinion are Lyranus Ambros. in Psal. 118. and Iustinus Martyr Nubes contra aestum appansa est pro umbraculo simul à frigore protegens in itinere The cloud was spread as a shelter against the heat and as a safegard from the cold in their journey Diolog cum Tryphon So then there were three speciall uses of this cloud as Genebrard well noteth upon the 105. Psalme the first to direct them and shew the way for in that sandy desert there is no way to be seene by reason that the wind bloweth about the sand which covereth the tract of the way and therefore they that use to travell doe use mappes and cards to point out the quarters and coasts as sailers doe upon the sea A second use was to defend them against their enemies as the cloud came betweene the host of the Israelites and of the Egyptians giving light to the one and casting darkenesse upon the other Thirdly it served to shadow them from the parching heat of the Sunne Ex Perer. QUEST XXV Whether the cloudy and fierie piller were two in substance or but one BUt whether this cloud and fiery piller were all one in substance and onely divers in use or whether they were divers the one succeeding the other it is a question 1. Iunius seemeth to bee of opinion that they were two severall pillers giving this annotation upon this place Vtriusque columnae 〈◊〉 fuit It was common to both the pillers to bee a guide of their journey but peculiar to the piller of the cloud to protect them from the heat c. But I rather approve the opinion of Simlerus who thinketh it was but one cloud Fuit columnae hujus multiplex usus c. interdiu defendeâ—â—â— eos ab astu solis noctâ— lucebat illis There was a divers use of this cloud c. by day it defended them from heat by night it gave them light and this opinion is evidently confirmed Numb 9.21 Though the cloud abode upon the Tabernacle from even unto morning yet if the cloud was taken up in the morning then they removed here the fire which abode all night upon the Tabernacle is called the cloud and the same cloud that abode there
33.7 yet they had their time of rest during this three dayes journey Perer. But when they removed from the wildernesse of Sinai they went three dayes together without any stay the Arke still going before them to find out a resting place Numb 10.13 till they came to Kibroth Hatavah which was their next mansion place Numb 33.16 The Lord still animating and strengthning his people to go forward Iunius The third manner of staying was when the cloud remained still upon the Tabernacle two or three dayes and then they pitched their tents and thus the cloud staied in 40. yeere not above 42. times for so many mansion or camping places they had as they are set downe Numb 33. 4. Now how to know when they were to pitch their tents Pererius conjectureth at it and giveth these three rules First if the cloud stayed about noone then they knew that it onely rested till they had refreshed themselves but if it staied in the afternoone before night that they journeyed no more that day they tooke it that then they were to stay there some while and so pitched their tents But if it made no stay till the evening they pitched no tents till the next morning and then if the cloud went not forward they then set up their tents These are onely Pererius conjectures and uncertaine And it otherwise may be gathered out of the Scripture that they did not pitch their tents till the cloud had staied two dayes at the least as we read Numb 9.20 When the cloud abode a few dayes in the Tabernacle they pitched their tents at the commandement of God and afterward vers 22. If the cloud tarried two dayes or a moneth or a yeere upon the Tabernacle the children of Israel pitched their tents It seemeth then by this that this was a rule unto them not to pitch their tents or settle their campe till after two dayes Beside they had Moses to give them direction also in this case when to encampe themselves who continually consulted with God 5. Now the manner of their removing was this when the cloud arose from the Tabernacle the Priests and Levites tooke up the Arke and carried it and when they went forward with the Arke Moses used this prayer Rise up O Lord and let thine enemies bee scattered and let them that hate thee flee before thee And when the Arke rested hee said Returne O Lord to the many thousands of Israel Numb 10.35 Hereunto the Prophet alludeth when hee saith The Lord shall arise and his enemies shall be scattered Perer. 6. This cloud began not onely now to appeare when they were come to their third mansion place in Etham as Hierome thinketh but straightway upon their setting forth from Ramesis though mention be made first of it here that proveth it not now first to have appeared as Moses is said first in this place to have taken Iosephs bones with him which was done notwithstanding at his first comming out of Egypt the Scripture observeth not alwayes the order of time in setting downe matters of historie but the coherence of the argument So neither did the cloud leave them at Aarons death as is the opinion of the Hebrewes for seven moneths after Aarons death who died in the fift moneth immediatly before Moses death when Iosuah was consecrated to succeed him mention is made of the piller of the cloud wherein the Lord appeared to Moses Deut. 31.15 See more of this quest 22. before 7. Gregorie maketh the appearing of the bright cloud by day a signe of Gods favour and mercie to his obedient people and the appearing of the terrible fire by night as a signe of his severitie and justice against the wicked and unbeleevers Gregor hom 21. in Evangel Ex Perer. 4. Places of Doctrine 1. Doct. Of the lawfull use of ceremonies Vers. 9. THis shall be as a signe unto thee upon thine hand c. As this place sheweth that there were then in the Church and so are still commendable ceremonies which the Lord hath instituted to be â—â—membrances of spirituall things as these were of their deliverance out of Egypt so their superstition is reproved that dwell in the externall ceremony not looking unto the spirituall sense Ferus as the Pharisies did which did weare their phylacteries and fringes yet forgot the law represented and signified by them 2. Doct. Christ the Mediatour both of the old and new Testament Vers. 21. IEhovah went before them He that is here called Iehovah is chap. 14.19 called the Angell of God which was none other but Jesus Christ Iun. the Prince and Captaine of his Church the Mediatour both of the old and new Testament according as the Apostle saith Heb. 13.9 Iesus Christ yesterday and to day and the same also is for ever 3. Doct. Christ sheweth us the way to the heavenly Canaan as the piller did direct the Israelites toward their Canaan Vers. 22. THe Lord went before them by day in a piller of fire This piller divers wayes represented Christ 1. He is the piller and upholder of his Church 2. He leadeth us the way unto eternall life as he himselfe saith I am the way the truth and the life Ioh. 14. 3. Aperit nobis viam maris rubei id est gratiam baptismi sanguine suo rubentes He openeth to us the way of the red sea that is the grace of baptisme died red in his bloud Rupertus 4. Christ is both a fire and a cloud that is both God and man 5. In noctâ— veteris testamenti paucis lucebat c. He did shine but to a few in the night of the old Testament as this fierie cloud gave light by night Ferus 6. But the most lively signification is this that Christ is that covering cloud under whose shadow wee are defended from the heate and stormes of temptation as the Prophet sheweth Isai. 4.6 Simler 5. Places of Confutation 1. Conf. Against the theatricall Pagean of the Masse Vers. 9. THey shall be a signe unto thee upon thine head These externall signets upon the head and frontlets betweene the eyes instituted at the first to a good end to put them in minde alwayes of the law of God they afterward superstitiously abused onely glorying in the outward ostentation of them so in Poperie the right use of the Supper of the Lord is turned into theatricum quâ—ndam actum Missa into a theatricall shew of the Masse calling men à communione ad spectaculum from the communion of the bodie and bloud of Christ to a gazing spectacle Simlerus 2. Conf. Against the adoration of reliques Vers. 19. MOses tooke the bones of Ioseph This maketh nothing for the adoration of the reliques of Saints which idolatrous use is still retained and practised in Poperie for Iosephs bones were carried to be buried they tooke up the bones of Saints and Martyrs after they have beene buried these were true bones they shew counters and ducks bones and such like trash for the bones of the Saints
Numb 10.29 where Hobab is said to be the sonne of Reguel 2. Oleaster thinketh Iethro and Reguel to be the same so also Iosephus and that Hobab or Chobab was the sonne of Iethro and Reguel and brother to Zipporah And his reason that Iethro and Reguel are all one is because the same title is given to them both Iethro is said to be the Prince of Midian Exod. 3.1 and so is Reguel Exod. 2. Contra. 1. The reason why in one place the father is called the Prince in another the sonne is because the sonnes succeeded the fathers in the principalitie and Priesthood among the Gentiles as they did among the Jewes Lipoman in 2. Exod. Which thing was usuall in the primitive Church as Polycrates Bishop of Ephesus writing to Victor Bishop of Rome there sheweth that seven of his ancestors had beene Bishops in that place before him and he was the eighth Euseb. lib. 5. cap. 22. Pellican 2. Hobab could not be brother unto Zipporah for Numb 10.29 hee is called chothen the father in law of Moses which word though Oleaster contend to signifie a kinsman yet seeing Iethro is called by the same word chothen Exod. 3.1 it seemeth in the same sense also to be given unto Hobab 3. Therefore the truer opinion is that Iethro and Hobab were all one and Reguel was father unto Iethro and grandfather to Zipporah Moses wife Iun. Pellican as is before shewed cap. 2. quaest 26. 4. Some thinke that Iethro was a common name both to the father which was Reghuel and to the sonne which was Hobab Galas Exod. 3.1 But that is not like for Iethro onely hath this addition Moses father in law as it is ten times repeated in this Chapter But Reghuel is not so called Exod. 2. whose daughter Zipporah is said to be because the grandfathers with the Hebrewes are so called by the name of fathers I rest therefore in the former opinion as most probable 5. Concerning the word cohen which signifieth both Prince and Priest and whether Iethro were Prince or Priest or rather both see before cap. 2. quaest 27. It was an ancient custome that they which were Rulers and Magistrates to defend the people did execute also the Priests office by sacrifices and prayer to protect and direct them such an one was Melchisedeck and Iethro here Lippoman 6. Likewise whether Iethro were the worshipper of the true God is handled before chap. 2. quest 28. where it is resolved that he was a worshipper of the true God though not purely as Calvin saith Mihi videtur vitiatum fuisse aliqua ex parte illius sacerdotium It seemeth to me that his Priesthood had some blemish and was stained with superstition But it is not like that he sacrificed to Idols for Moses in all likelihood would not have married his daughter then or conversed with him so long Procopius saith that they worshipped the most high God as Melchisedeck did Nec tamen interim abstinebâ—nt ab idolatria But yet they abstained not from idolatrie But as Calvin saith there is difference betweene Idolatrie Et impurum Dei cultum degenerem in unae parte And the impure worship of God degenerating in some one part The religion then which Iethro professed was principally the worship of the true God yet intermingled with some superstitions of the idolatrous heathen though hee was not a professed Idolater QUEST II. How Iethro heard what the Lord had done for Moses and Israel WHen he heard all that God had done 1. Some thinke that Moses sent his wife out of the desert unto her father in law and that by this meanes Iethro had intelligence of Moses affaires Calvin But this to be unlikely shall be shewed afterward seeing it is very probable that Moses had sent backe his wife from the place where the child was circumcised by the way Exod. 4. 2. Some thinke that Moses had sent some message unto Iethro and so signified unto him what had happened Simler But the manner of speech When he heard giveth rather that he was led by some common fame and rumor though it is most like that Moses being now not farre from Midian would have sent to his father in law to his wife and children which were deare unto him if Iethro had not prevented him 3. Therefore the common fame and rumor which was spread among the nations moved Iethro to come Galas Especially seeing Midian was not far from Egypt bordering upon the red sea Simler And now Moses was not far from Midian being about mount Sinai where he had beene before time accustomed to keepe his fathers sheepe Tostat. From whence the report and rumour of the Israelites and their acts as the late victorie obtained against Amalek might easily be brought QUEST III. The causes which moved Iethro to come unto Moses Vers. 2. THen Iethro tooke Zipporah c. The causes which moved Iethro to take this journey were these 1. That he might congratulate and rejoyce for those great mercies and benefits which the Lord had vouchsafed unto Moses and all Israel Simler Which his joy is expressed afterward vers 9. Some of those benefits concerned Moses and the people in generall as the deliverance out of Egypt their passing thorow the red Sea the giving of Manna but some specially belonged unto Moses as that the Lord had made him the Captaine and guide of his people and had given him power to worke great miracles Tostat. Therefore both these are put together in the text When he had heard what the Lord had done for Moses and for Israel his people Iethro therefore came to shew and expresse his joy in both these respects 2. Beside another end of his comming was to bring unto Moses his wife and children Simler For he was not now farre off from the host of Israel the Citie of Midian being held to be but 16. miles distant from Rephidim where they had pitched last Pelarg. 3. Further though Iethro doubted not of the truth of those things which he had heard yet he is desirous to come to be an eye witnesse and present beholder of those great works which the Lord had done for them as of the cloudie and fierie piller of the Manna that fell dayly and the water that issued out of the rocke Simler 4. Yea he came to glorifie God to whom he offered sacrifice vers 12. Pellican and to joyne himselfe to the people of God wherein appeared Gods providence both toward Moses and Iethro that as he was a comfort and reliefe to Moseâ— in his exile for outward things so Moses should be a meanes for his spirituall good to bring him to the knowledge of God Ferus QUEST IV. When Moses had sent Zipporah away Vers. 2. AFter the sending her away 1. Some read after the sending that is of gifts either of Moses to his father in law Simler or of Iethro with his daughter Ex Lippoman But the pronoune ha is of the feminine gender and cannot agree to either
of gold and the Babylonish garment which God had consecrate to his treasurie Iosh. 6.19 and for the same offence hee was stoned to death 2. When the Church goods are imployed to another end than for the which they were first given to the Church which was to maintaine the ministerie of the word of God and Sacraments to relieve the poore to maintaine the edifices of the Church Let such therefore looke unto it as live of the tithes and revenues of the Church being lay men not called to the office of teaching instructing and spirituall feeding 3. They abuse the Church goods which either give themselues to idlenesse living of the tithes and offerings but feed not the people such are idle carelesse and negligent pastors or those which mispend them in riot and excesse as in keeping haukes hounds in dice cards and such like as doe the Romane Cardinals and Prelates all these are guiltie of Church robbing and sacrilege Simler QUEST V. Whether it be lawfull to convert things consecrated to Idolatrie to other uses sacred or prophane HEre it will bee questioned what is to be thought of the converting and turning of such things to religious uses which were bequeathed to superstition whether therein any sacrilege may be committed or not The answer is this 1. That it is lawful from superstitious and no true religious uses to convert such bequests to the true service of God and therein no violence is offered at all to the will of the dead for their generall intendment is observed the applying of them to sacred uses 〈◊〉 the particular use bee not kept which they led with the error of the time intended Simler So the Lord commanded that the silver and gold and brasse in Iericho should be consecrate to the Lords â—urie Iosh. 6.19 which had beene before abused to idolatrie 2. Where excessive and superfluous legacies have beene given to such uses it is lawfull for the Civill Magistrate reserving a sufficient maintenance for the service of God to dispose of the overplus of such gifts for other publike uses as to support the necessitie of the Crowne and State to maintaine maimed souldiers and such like and to applie them to other lawfull and profitable Civill uses as Iehu converted the house of Baal from a superstitious and idolatrous to a civill and publike use 2 King 10.27 Iosias also defiled and polluted the high places 2 King 23.8 that is cleansed them of those superstitions there practised and turned them to prophane and common uses Hereunto is agreeable that Imperiall law Cod. lib. 1. tit 14. leg 5. Omnia loca quae sacris veterum error deputavit nostrae rei jubemus sacrari c. Honor. Theodos. All those places which have beene in the error of former time appointed to sacred uses wee bid to bee joyned to our treasurie c. Yet so as it was provided by another law that sufficient should bee reserved for the use and exercise of Religion as Cod. lib. 1. tit â— leg 9. Anastasius the Emperour decreed that the possessions of Heretikes should be confiscate to the Prince yet so as that the Oratories and places of prayer should still bee maintained 3. But it will bee objected that great miracles have beene shewed in such places and they extraordinarily punished from heaven that invaded them and offered violence unto them Hereunto wee answer 1. That such things also fell oâ—t even among the Heathen they which violated their Idoll Temples were strangely punished as Brennâ—â— when hee invaded the Temple at Delphos the reason hereof was because they did it not of any hatred to superstition and Idolatrie and zeale to the true worship of God but of a prophane and irreligious minde and so the Lord punished their prophanenesse and they which attempted such things might bee tyrants and otherwise wicked persons and therefore the Lord did take occasion thereby to punish their crueltie and tyrannie 2. The Apostle sheweth that Antichrist shall come with lying signes and wonders by the working of Satan 2 Thess. 2. and therefore such strange things might bee wrought in such places by Satan for the further advancing of superstition Simler QUEST VI. Of the sacriledge of spirituall things BUt mention was made before of spirituall sacriledge which is when Ecclesia verbi Dei prâ—dicatiâ— sacramentorum administratio aufertur the preaching of the Word and administration of the Sacraments is taken away from the Church Simler 1. In these two things consisteth this spirituall theft and sacriledge Contraria veritati dogmata praedicant They doe preach doctrines contrarie to the truth and quotidie de Ecclesiae gregibus rapere festinant they doe daily snatch and take with greedinesse from the flockes of the Church Hierom. in Abdiam cap. 1. 2. Hierome also to this purpose alleageth these two places of Sâ—â—ipture Ierem. 23.30 I will come against the Prophets saith the Lord that steale my word every one from his neighbour and Ioh. 10.8 All that ever came before mee are theeves and robbers they were the false Prophets that beguiled and deceived the people Hierom. in epist. ad Ephes. cap. 4. QUEST VII Of Simonie VNto Sacriledge Simonie is cosen germane which also is committed about holy things when they are abused by buying and selling unto privaâ—â— gaine And this Simonie is of two sorts 1. Either direct and immediate Simonie when things meerely spirituall are bought or sold Gehezs sold spirituall things for money exacting a reward of Naaman for the gift of healing and for that his sinne he was punished with Leprosie both hee and his posteritie 2 King 5. Simon Magus would have bought spirituall things Act. 8. Basting Of this kinde are they which sell their prayers or the Sacraments of the Church for money as the Pharisies that under colour of long prayer devoured widowes houses Such are the Popes chapmen the Pardoners that went up and downe with Popes pardons to sell remission of sinnes for money and soule Priests that would bee hired for money to sing Masses they also which shewed the reliques of Saints and kept pilgrimage Idols gathering thereby unto themselves no small advantage as Alexander the Coppersmith did at Ephesus by making silver shrines for Diana 2. Their is another kinde of Simonie which is not of meere spirituall things but of the Ecclesiasticall places functions and revenewes which are ordained for Ecclesiasticall and religious uses such is the buying and selling of Churches and Benefices by Patrones and their Clerkes whom they present for these by a consequent doe also buy and sell the mysteries and Sacraments of the Church when as the places and functions are set to sale wherein and whereby those holy rites are dispensed Thomas Aquinas doth very fitly apply that saying of Christ against all those which thus enter corruptly into the Church Iohn 10. Hee that entereth not in by the doore but climeth up another way is a theefe and a robber Thom. in opuscul So much of the theft of sacred things QUEST
he did not bring them in by Moses it followeth that Moses could not be that Angell 2. Tostatus therefore thinketh that this Angell must be understood to be Ioshua for he brought them into the land of Canaan neither did he spare their iniquities for he punished Achan Iosh. 7. And Gods name was in him both because he was an Israelite which is interpreted one prevailing with God Rabanus and he is called Ioshua which is the same with Iesus a Saviour and his name being before Oshea God tooke one of the letters of his owne name Iehovah the first letter jod and put it to his name and so made it Ioshuah which signifieth a Saviour Tostat. So also Lyranus Contra. 1. But by name is here understood not any title or appellation consisting of syllables but power and authority and the essence of God which was not in Ioshua Genevens 2. And the peculiar and proper name of God is Iehovah which was never given unto any mortall man Gallas 3. Neither did Ioshuah punish all their transgressions though he met with some publike and notorious offences Simler 4. And if Ioshuah should have beene this Angell carâ—isset populus ductore Angelo c. the people should have wanted this Angell their guide as long as they sojourned in the wildernesse Calvin 5. And further the Lord saith to Moses Mine Angell shall goe before thee Exod. 32.34 But Ioshua went not before Moses he came after and succeeded him Calvin Borrhaius here understandeth both Ioshuah as the type and Christ the great Angell of God secundum veritatem in truth But this cannot agree unto Ioshua at all no not as the type of Christ for the reasons before alleaged 4. Lyranus and Lippomanus doe interpret this place of a created Angell the same which went before them in a pillar of fire and in that he saith My name is in him the meaning is Quicquid loquitur 〈◊〉 nomine loquetur c. Whatsoever he speaketh he shall speake in my name Lippoman Contra. 1. That Angell which went before the people in a cloudy and fiery pillar was no created Angell but God himselfe for he is called Iehovah chap. 13.21 Gallas 2. Whereas the Lord said to Moses that he would not goe himselfe with them but send his Angell chap. 33. 2. and yet afterward being intreated by Moses granted that his presence should goe with them chap. 33.14 hence it is evident that thâ—â— was not such an Angell as he said he would send and not goe himselfe but such an Angell wherein his presence should be Simler 5. Wherefore this Angell is none other but Christ that great Angell of Gods counsell whom God sent into the world as appeareth evidently by these reasons 1. The text saith My name is in him Pro naturali divinitate eodem quo ego censetur nomine In respect of his Deity which he hath by nature he is called by the same name that I am Rupertus Ferus 2. Augustine taketh him to be the same Angell which wrestled with Iacob and changed his name Gen. 32. which was God himselfe Christ in humane shape wrestling with Iacob for Iacob is called Israel because he had prevailed with God 3. This is the same Angell which is called the Angell of Gods covenant Malach. 3.1 Ferus But herein he is deceived he thinketh this to be majorem Angelum a greater Angell than that Angell which went before them in a cloud whereas he is the very same Angell 4. This Angell is called Iehovah chap. 13.21 Iun. Piscator 5. They are bidden not to provoke this Angell But it was Christ whom they tempted and provoked in the wildernesse 1 Cor. 10.9 and Heb. 3.9 Simler 6. Angelus iste judex statuitur c. This Angell is appointed their Judge if they did offend He will not spare your misdeeds Calvin 7. Againe he saith If thou hearken unto him and doe all that I speake c. signifying parem ab illis secum obedientiam flagitare that he requireth of them the same obedience with God himselfe as being of the same power majesty authority as our blessed Saviour saith in the Gospell Ioh. 10. I and my father are one Marbach 8. Iudicium occultorum eidem tribuitur c. Unto this Angell is given the judgement of secret things hee will not spare c. Simler Pelarg. Etsi enim Magistratus non omnia delicta vidit novit c. For although the Magistrate doe not see and punish all offences yet God seeth and in time will be avenged Osiander 9. This was the same Angell which here performeth that which was promised to Abraham long before I will curse them that curse thee Gen. 12.3 as here he saith I will be an enemy to thine enemies and that was Iehovah Gen. 12.1 Pellican QUEST XLV Why in this place the prohibition of idolatry is inserted Vers. 24. THou shalt not bow downe to their gods c. 1. This Law is annexed to the former exhortation of obedience because idolatry is the very root and foundation of all iniquity and the whole Law and Commandements of God were neglected by Idolaters so that nothing was more contrary to their obedience to the Law than idolatry Simlerus 2. And seeing they were to cast out the inhabitants of Canaan which worshipped Idols they are charged also together with them to cast out their superstition and idolatry Tostat. quaest 81. 3. Quia proclives sunt animi hominum ad superstitionem c. Because the mindes of men are prone unto superstition therefore this precept is often here repeated that they should not serve other gods nor doe after their workes but abolish and destroy all monuments of superstition Gallas Ferus 4. And three things are forbidden touching idolatry First they must not bow unto them give them any externall signe of reverence then they must not serve them by sacrificing unto them erecting temples altars and such like Oleaster Thirdly nor doe after their workes that is follow other their superstitious rites and ceremonies and generally tota eorum conversatio prohibita est their whole conversation was naught and therefore is forbidden Tostat. quaest 81. 5. And because it was not sufficient to decline from superstition si religione carâ—as if thou want religion therefore as they are forbidden the worship of false gods so they are commanded to serve the Lord vers 25. Gallas QUEST XLVI What manner of promises are here made and why Vers. 25. ANd he shall blesse thy bread c. 1. This must be here observed that these promises here made are only temporall because the people then were carnall and only sought such things In the new Testament Christ doth not promise these terrene and temporall blessings to his Apostles non quia illis haec invidebat c. not because he did envy them these things but because he had greater blessings for them like as the father when his sonne is come to age doth no more entise him with apples but bestoweth
his Law is transgressed though anothers person is touched as in theft murther or in particular when beside the breach of the Law the person or state of the Magistrate is touched as when treason is intended against him or his goods stollen So likewise men trespasse against God first in generall when his Law is violated though our neighbour only be hurt as in all the precepts of the second Table secondly more specially when beside the transgression of the Law actus immediate dirigitur in Deum the act is immediately directed against God as in the breach of the first Table and principally in idolatry Tostat. qu. 86. 4. Places of Doctrine 1. Doct. Of divers actions of love generall and particular Vers. 1. IF thou 〈◊〉 thine enemies oxe c. As Gods actions are of two sorts generall and particular the one toward all men in as much as he suffereth the Sunne to shine and the raine to fall upon all the other toward the elect in sanctifying them by his Spirit So must our actions be toward men A generall love we must shew toward all men Turkes Jewes Infidels and toward our enemies in procuring their good in seeking to doe them no hurt in preserving them and theirs out of which generall fountaine of love flow these curtesies in bringing home his straying oxe and helping up the overladen asse But friendship familiarity society we must only have with the children of God This difference the Apostle maketh where he saith Let us doe good to all but specially unto them which are of the houshold of faith Galath 6.10 B. Babington 2. Doct. Of Christs Deity Vers. 21. BEcause my name is in him Hic Moses Divinitatem Christi palam confitetur exprimit Here Moses doth openly confesse and expresse the Divinity of Christ which the Jewes to this day will not see nor acknowledge for this Angell is Christ in whom the name of God is he is called by the same names that God the Father is as the Lord almighty eternall c. Ferus as the Prophet Isaiah saith Hee shall call his name Wonderfull Counsellor the mighty God the everlasting Father c. Isai. 9.6 3. Doct. God disposeth and transposeth kingdomes Vers. 31. I Will make thy coasts from the red Sea c. This sheweth that God setteth the limits and bounds of kingdomes which they cannot passe nor goe beyond he setteth up kingdomes transposeth them and pulleth them downe as Daniel saith He changeth times and seasons he taketh away Kings he setteth up Kings Dan. 2.21 Marbach Borrhaius 5. Places of Controversie 1. Confut. Vniversality and multitude no sure marke of the true Church and religion Vers. 2. THou shalt not follow a multitude c. As in civill matters it is not safe to follow the custome of a multitude so in religion it is dangerous to be lead by numbers and multitude In our blessed Saviours time the people followed the Scribes and Pharisies only a few whom he had chosen out of the world as the Apostles with some others embraced the doctrine of Christ. Therefore universality and multitude which is so much urged by the Romanists is no good rule to know the right Church and the truth by Simler 2. Confut. Against the secret Spanish Inquisition Vers. 1. THou shalt not receive a false tale Although this be a generall instruction to all both publike and private persons that they should not be carried away with false tales yet it most of all concerneth Judges which as Lyranus noteth saith that the Magistrate is forbidden by this Law to heare the one party in the absence of the other because many false tales will be devised by the one when the other is not present to make answer But Burgensis confuteth Lyranus herein whom Tâ—oring in his replies maintaineth who affirmeth truly that this Law videtur habere ortum à natura seemeth to take beginning from nature that when any suit is promoted at the instance of a party the adverse party should be cited Yet he maketh exception of some Courts the processe whereof is secret without any such inquisition as he giveth instance of that great Court in Westphaliae which is called Iudicium secretum Westphaliae The secret judgement of Westphalia Wherein beside that he in pretending to defend Lyranus confuteth him shewing that in all proceedings it is not necessary that publike inquisition bee made the instance that he giveth is insufficient what that secret manner of judgement in Westphalia is he declareth not but if it be such as the Spanish Inquisition is which is shuffled up in corners and in darknesse there being none present but the Inquisitor the Scribe and tormentor disguised like a Devill and the poore innocent lambe that is tortured and examined it is most unjust cruell and tyrannicall The Romane Governours were more equall toward Paul who brought him forth in publike to answer for himselfe and did not sift him in corners And what is to be thought of such secret actions our blessed Saviour sheweth Every man that evill doth hateth the light neither commeth to the light lest his deeds should be reproved 3. Confut. Against the Manichees who made the old Testament contrarie to the new Vers. 22. I Will be an enemy unto thine enemies c. The Manichees who rejected the old Testament and would make it contrary to the new take exception to these and the like places where the Lord professeth enmity against the Canaanites and chargeth the Israelites to kill and destroy them how say they is this consonant and agreeable to that precept of the Gospell that we should love our enemies Contra. 1. Hierome answereth Non tam personarum quam morum facta est dissensio That this dissension and enmity was not in respect of the persons but of their manners The Israelites were not so much enemies unto them as they were enemies to the true religion of the Israelites in worshipping of God aright 2. Augustine saith Illa inimicorum interfectio carnali adhuc populo congruebat c. That killing of the enemies did agree unto that carnall people to whom the Law was given as a schoolemaster unto Christ. 3. The Apostle when he delivered over the incestuous young man unto Satan for the destruction of the flesh Satis declaravit in aliquem inimicum vindictam cum charitate posse procedere c. Did sufficiently declare that revenge may be taken of some enemy in charity c. Potest ergo dilectio esse in vindicante Therefore there may be love in him that taketh revenge as we see in fathers that correct their children whom they love And although fathers kill not their children in correcting them yet God who knoweth what is best for every one cum dilectione corrigere non solum infirmitatibus sed etiam mortibus temporalibus c. can correct with love not only with infirmity and sicknesse but with temporall death as is evident in the Corinthians as S. Paul saith
place where the treasure was 2 Chron. 34.14 Ribera QUEST XXII Of the spirituall and mysticall signification of the Arke COncerning the typicall and mysticall application of the Arke and the ornaments thereof 1. Beds applieth it unto Christs incarnation that aâ— the Arke was made of wood which putrified not overlayed within and without with gold so Christ tooke a body without sinne in whom were hid all the treasures of heavenly wisdome 2. Rupertus thus collecteth that as the Arke is described to bee two cubits and halfe in length equall to the staâ—ure of man so God hath appeared in earth and shewed himselfe unto the capacity of them 3. By the Arke Gregorie understandeth the Church by the foure rings the foure Gospels by the barres the Preachers and Pastors of the Church which carry the Arke and propagate the truth 4. Likewise Cyril by the Arke insinuateth Christs body which was incorruptible as the other was made of dureable and lasting wood and as it was covered within and without with gold sic prâ—ciâ—sa regalia omnia in eo sunt So all things were preciouâ— and princely in him 5. Lyranus by the three things in the Arke contained would have described the three offices of Christ by the Tables of the Law regiam dignitatem the kingly dignity because it belongeth unto the King to make Lawes the Rod of Aaron betokeneth the Priesthood the pot of Manna cibationeâ—h fidelâ—um the feeding of the faithfull wherein consisteth the propheticall office of Christ. 6. Marbachius more at large doth thus allegoriâ—â— it 1. The gold of the Arke sheweth the divine nature of Christ the wood his humanity 2. The crowne of the Arke signifieth that he was crowned with the graces and gifts of the Spirit 3. By the preaching of the Gospell the name of Christ is published to all the world as the Arke was carried by foure rings 4. The Tables of the Law in the Arke shew that Christ was the end of the Law 5. The pot of Manna signifieth that Christ is the true food of our soules 6. Aarons Rod that budded was a type of Christs resurrection whose body revived and as it were flourished out of the grave But as in generall the Tabernacle was a type and figure of celestiall things as the Apostle sheweth Hebr. 19.5 and the chiefe scope of those ceremonies was to set forth the spirituall state of the Church under Christ yet notwithstanding it is not necessary neither convenient to make such a typicall application in particular of every thing which belonged unto the Tabernacle though the principall ceremonies of the Law served to shadow forth the body which was Christ yet they had many ceremonies which had no such signification but served only as ornaments of their externall service Herein therefore that assertion of Tostatus may be approved Totus ille status figur alis fuit in universali non in particulari c. All that state was figurative in generall because the whole state of the old Testament had that end to prefigure the new but not in every particular QUEST XXIII Of the covering of the Arke what fashion it was of whether it covered the Arke or hung over Vers. 17. THou shalt make a mercie seat c. 1. The word caphoreth signifieth both a covering and a propitiatory being derived of caphar which signifieth both to hide and cover and to appease which word sheweth a two-fold use thereof both to be a cover for the Arke and to be a place from whence they should receive answers from God and make atonement with him 2. This cover was not made of Shittiâ— wood as the Arke was and overlaid with gold but it was made all of pure gold because it was as it were the Lords seat who is said to dwell betweene the Cherubims Isai. 37.16 3. This cover was not held up aloft in the hands of the Cherubims as Oleaster Caejetane Marbach and some other thinke that it might be as the seat and the Arke as Gods footstoole but it was made to cover the Arke with as thinketh R. Salomon and it is the generall opinion of the Hebrewes 1. both because it is prescribed to be of the same bignesse and proportion for length and breadth which the Arke was of that it might be fit to cover it 2. As also the Cherubs were to be made with worke beaten out with the hammer out of the ends of the mercie seat which could not be done so conveniently if they had held the table in their hands Tostat. 3. As also because there is no mention made of any other covering which the Arke had and it was not like to be left open or uncovered this propitiatory or mercy seat was to that end to close above upon the Arke Lyran. 4. And so much is expressed vers 21. Thou shalt put the mercy 〈◊〉 above upon the Arke 5. And to this end the Arke had a crowne made round about in the brim thereof to close up and hide the joynt where the covering and the Arke did meet Iunius Thus much also Augustine doth gather by the forme and proportion of the Arke Proculdubio tantae formae arâ—am fieri pracepit quatâ—geretur arca c. He commanded an arke to be made of such a forme to cover the Arke with 5. There are but two dimensions prescribed of this cover how long and how broad it should be it was not necessary to apportion the thicknesse as before the depth or height of the Arke was described but it is left to Moses discretion that it should be made of such a thicknesse ne tenuitate flecteretur that it might not bend but be stiffe enough to put off and on Cajetane 6. This covering neither opened with joynts as other chest lids because it was not to be opened often but they were to reare it upright neither needed it to have any latch or haspe to keepe it shut because it was set in such a place whither none used to come Tostatus quaâ—st 17. QUEST XXIV Of the signified 〈◊〉 of this word Cherub Vers. 18. THou shalt make thee two Cherubims of gold 1. The Rabbines as R. David witnesseth thinke that this word is compounded of caph which is a note of similitude and rubh a boy and the sense of the word to be this As a boy Vatablâ—â— But the Cherubims were not alwayes in the forme and shape of men as appeareth Ezech. 1. where the Cherubims had the face of an Eagle a Lion a Bullock Calvin 2. Oleaster thinketh it may rather be derived of rabbah which signifieth to multiply and so it may be taken for the Angels because of their multitude 3. Hierom will have this word to signifie the multitude of knowledge but how it should have such signification it appeareth not â—aguine will have it derived of â—acar which signifieth to know and 〈…〉 But this seemeth to be fetched somewhat farre off 4. Cajetan saith Significa◠〈…〉 sed vortutis It signifieth great not in
them in every boord as Oleaster two on the sides and two below but two onely under the boords to goe into the sockets or foot-stals QUEST XVII Why three sides onely were covered with boords Vers. 18. TWentie boords on the South side 1. The word temanah the South signifieth on the right hand so that the South side is counted at the right hand and the North is counted the second side v. 20. 2. Augustine here reading columnas pillars in stead of boords moveth this doubt why on the East side no pillars are described as in the three other and resolveth that either the curtaines must be there extended fine columnis without pillars or some other thing is signified But Augustine is deceived because following the Septuagint he readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillars for boords which beside the inconvenience he falleth into thinking that the curtaine on the East was stretched out from side to side without pillars is contrarie to the text v. 37. where five pillars are appointed to be made to stand in the doore of the Tabernacle 3. The truth â—â—en is this that three sides onely were compassed with boords the West South and North the East end had no boords but there onely did hang a vaile upon five pillars Tostat. Montan. QUEST XVIII Of the sockets and foot-stalls their number and whether they were fastened in the ground Vers. 19. THou shalt make fortiâ— sockets 1. The word adne in the plurall eden in the singular which signifieth a socket base or foot-stall is derived of adon which signifieth a Lord or master because as adonai the Prince is the stay of the Common-wealth as a King is called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he is the stay and basis of the people so these footstalls or sockets did beare up the whole frame Oleast Lippoman 2. The most are of opinion that these sockets were sharpe at the nether end and so were driven into the ground Lyran. Tostatus 3. But they were more like to be plaine and flat Montan for otherwise being made of silver they might have beene worne by often putting into the ground Simler And that they might have beene set upon any floore Super marmoreum stratum though it were paved with marble as occasion might serve Cajetan 4. These sockets were in number 96. two to every boord which were in all 48. twentie on each side and on the end eight Montan. 5. Beda doth inferre out of Iosephus that these footstalls were foure fingers thicke answerable to the thicknesse of the boords which were so farre lifted from the ground QUEST XIX Of the two corner boords what breadth they were of Vers. 23. ALso two boords shalt thou make in the corners c. 1. Cajetane thinketh that these two corner boords were of the same breadth which the rest were because it is said that every boord should be a cubit and halfe broad and so hee thinketh that the Tabernacle was twelve foot wide within Borrhaius also thinketh that all the boords were of the same breadth and that these eight boords made twelve cubits whereof two cubits covered the side walles which they met with in the corners which were a cubit thicke But this is not like as is before shewed qu. 15. that the boords were a cubit that is two great hand breadths thicke 24. fingers for they had beene then too combersome to carrie neither could the hangings have covered the sides to the ground 2. Some thinke that these two corner boords were but halfe a cubit broad at each end so making up with the six boords ten cubits Lippoman Tostatus and Iosephus saith that a boord was cut to halfe a cubit in the middest But the boords were a cubit and halfe broad one being then cut in the middest would make an halfe cubit and a quarter of a cubit that is six fingers And beside if they were but an halfe cubit broad there should bee no over measure to meet with the sides which were foure fingers thicke 3. Oleaster thinketh that these two corner boords were a cubit broad a peece whereof one cubit made up the breadth the other cubit halfe in one corner and halfe in another covered the sides But it is not like that these boords were of a divers scantling from the rest they were all of one breadth a cubit and an halfe 4. Lyranus will have these two boords halfe a cubit and foure fingers broad which measure of foure fingers was to cover the ends of the sides But by this meanes a new scantling of the boords must bee brought in which is not to be admitted 5. Therefore it is most likely that these boords were made of one cut into two as Iosephus conjectureth and every halfe should be in breadth a cubit and six fingers which served to fill up the corners for the overplus of two fingers would not make such oddes or else every one of these two boords cut into two were put together and the one served as it were to line the other for the strengthening of the corners as Cajetane thinketh that there were frusta adjuncta tabulis angularibus certaine peeces joyned to the two corner boords and therefore they are said in the 24. verse to be as twinnes Oleaster And this may seeme the more probable because they are said to be eight boords but one boord cut in two for the two corners was not two boords but two halfe boords And that the corner boords were thus doubled it may seeme the more probable by the like in the pillars that compassed the court which stood double in the corners together as is shewed in the 15. question of the next Chapter for there being twentie pillars on a side and ten a peece in the ends and each of them supposed to be of equall distance five cubits one from one another there will not be found to be so many unlesse we allow two to every corner Cajetan These corner-boords though but halfe in breadth to the other had each their two sockets as the rest for the strengthening of the corners for these eight boords had their sixteen sockets and one of them by all likelihood was pitched in every corner QUEST XX. How the corner-boords were joyned as twinnes Vers. 24. ANd they shall be joyned beneath as twinnes and above c. 1. This is not to be understood of all the boords that they were fastned below by their bases and above with rings Lyran. Tostat. for the words following Thus shall it be for them two shew that the two corner-boords are onely spoken of 2. Iunius thinketh they were called gemelliparae twinnes because both the sides of the boords in the corner which went the length and breadth of the house were joyned together in the corner and so they sent out of each side as it were twinnes But this should seeme to be superfluous seeing it is said before vers 21. that these boords should be in the corners which sheweth as much in
table on the North Quia lux corporum coelestium venit nobis ab austro Because the light of the celestiall bodies commeth from the South Lyranus also hath the like conceit Quia motus planetarum c. because the motion of the planets which is from East to West in our hemisphere declineth from the equinoctiall toward the South and the table with the bread is set on the North because in the North part of the world is the plenty of corne and other fruits But the Apostle sheweth Hebr. 8.5 that these things served unto the paterne and shadow of heavenly things therefore they were not appointed to shadow forth these worldly and terrene things 2. Rather that allusion of Beda is to be received who saith that both these were placed without the vaile Quia in hac solummodo vita vel scripturis sanctis vel caeteris redemptionis sacramentis opus habemus c. Because only in this life wee have need of the Scripture and the Sacraments of our redemption in the next life which is signified by the most holy place we shall have use of none of these things And he further giveth this reason of the situation of them Latus meridianum antiquam Dei plebem significat quae prior lucem divinae cognitionis accepit c. The Southside signifieth the ancient people of God which first received the light of divine knowledge and therefore the candlesticke is placed on that side the North part signifieth the Church called from the Gentiles which last received the light of truth to this purpose Beda 3. But the Apostle who making mention of the candlesticke and table speaketh nothing of their situation or placing Hebr. 9.2 stayeth our curiosity that we should not seeke to draw every particular circumstance of the Tabernacle to a figurative sense QUEST XXVIII Wherein the first vaile and the second differed Vers. 36. THou shalt make an hanging for the doore of the Tabernacle of blew silke c. and fine twined linen wrought with the needle 1. Cajetane noteth foure differences betweene this vaile and the other described before vers 32. 1. That hung upon foure pillars this upon five 2. That had silver sockets this of brasse 3. That was of embroidered worke this wrought with the needle 4. That was set forth with Cherubim worke this was not 2. Iosephus thinketh that this vaile was magnitudine colore textura priori par like unto the former in largenesse colour and workmanship 3. The Latine Interpreter also in both places readeth opere plumarâ—i c. they should be of embroidered worke making no difference at all betweene the worke of the one and of the other 4. But I subscribe rather to Montanus opinion that the other vaile was wrought with Cherubs this was not but with other pictures of flowen branches and such like and in them both there was needle worke and the same manner of art and workmanship The first phrase maghaseh cosheb is referred to the skill of the workman it must bee wrought curiously artificially Oleaster Iunius The second phrase maghaseh rocem with embroidered worke or of divers colours is referred to the worke it selfe which was nothing else but cloth embroidered with divers colours which the Italians call rechamar after the Hebrew word the Spaniards brosâ—aar so is it taken Iud. 5.30 tzebaghim ricmah embroidered with colours which kinde of working because it was first found in Phrygia was called opus Phrygionicum Phrygian or embroidered worke as Montanus and Iunius translate such as they made their flags and streamers of which they hung upon the masts of the ships Ezech. 27.7 è bysso berimach of silke or fine linen so embroidered brought out of Egypt Oleaster It is not like they used needle worke about their sailes So then neither was this vaile altogether divers both in the fashion of the worke and the manner of workmanship as Cajetane not altogether the same as Iosephus But there was this difference that the one was wrought with Cherubims the other without as by this it may be conjectured that although they were both made of the same matter yet not after the same manner of curious worke because the pillars of this vaile had sockets of brasse the pillars of the other of silver and so in the rest it is like that this vaile was not altogether so costly wrought as the former QUEST XXIX Why the first vaile had no Cherubims as the other THe reasons also why the first vaile differed from the second both in manner of worke without Cherubims and in number of pillars were these 1. Because this outward vaile was open to the view and sight of the people therefore God thought it not fit it should be made with the picture of Cherubims lest it might have beene an occasion unto that weake and inconstant people of idolatry within whither the Priests only came were the pictures of the Cherubims to be seene in the curtaines and vaile because they were not so apt to be entised by the view of them as the people But the Cherubims which were made of gold and not only expressed in colours were kept in the most holy place even from the sight of the Priests also the high Priest only excepted because they had the most lively representation and image of Angels in humane shape and were so much the more dangerous Tostat. quaest 1.2 This outward vaile had five pillars whereas the other had but foure not because it was wider than the other for the Tabernacle was but of one breadth ten cubits from side to side but by reason that the outward vaile lay open to the winde and weather it had the more pillars to strengthen it Tostat. As also because they might enter in more than in one place the pillars were encreased whereas the other vaile was not often opened but once in the yeere for the high Priest to enter to make attonement for the people Siml 3. Beda also thinketh that beside these five pillars there was a great barre or beame that went from side to side in the doore of the Tabernacle But no such thing is expressed in the text QUEST XXX What vaile of the Temple it was which was rent in the passion of our blessed Saviour NOw it is also a question seeing here mention is made of two vailes one which hanged before the holy place the other before the most holy whether of these two vailes was rent in sunder in the passion of our blessed Saviour 1. Thomas thinketh that exterius velum scissum fuit it was the outward vaile of the Temple which was rent and his reason is this because the outward vaile did signifie the hiding of those mysteries which belonged unto the Church which were revealed by Christ the other signified velationem mysteriorum coelestium quae nobis revelabuntur the vailing of the celestiall mysteries which shall be revealed in the next life and these remaine vailed still But this reason grounded upon his owne
considering the rings were without and the grate with the hearth within they might be said to be above Contra. 1. But so the rings are well said to be without not above seeing they were further from the brim of the Altar by this description than the grate 2. This inconvenience is better avoided in having recourse to the originall where the word is carcob which signifieth the circuit or compasse and is referred to the Altar not an hearth with relation to the grate as is before shewed 2. Oleaster thinketh that these rings were made in the ends of the grate and that it did hang upon the hornes of the Altar by these rings So also Ribera who thinketh that beside these foure rings belonging to the grate there were foure more in the Altar to beare it by Contra. The contrary appeareth chap. 38.5 He cast foure rings of brasse for the foure ends of the grate to put barres in c. There were but foure rings made in all the same rings which were made for the grate served also to carry the Altar 3. Montanus thinketh so also Genevens in their description and Ribera that the grate had foure feet whereupon it stood within the Altar and was lift up by the rings to be taken in and out as occasion served But seeing the rings of the grate are expressed why should the feet be omitted It is not safe without good warrant to supply that which is not in the text expressed 4. Some thinke that the grate was fastened with nailes unto the Altar as Oleaster reporteth their opinion but it seemeth by the text the grate setled in his place by the very putting of it into the Arke without any other fastening vers 5. 5. Others that place this grate without below in the compasse of the Altar thinke that the rings were set into the Altar at the foure corners of the grate But this opinion is at large confuted before quest 8. 6. This then remaineth that these rings were not set to the grate but they were put into the Altar in that place where the Arke rested within so that the preposition ghal is not to be translated here upon but rather secundùm reticulum after or according to the grate Iun. or ad rete facies thou shalt make them at the grate Vatabl. So is the preposition ghal taken vers 21. the vaile which was not upon but towards or neere the testimony The rings then were fastened without for the barres to goe thorow to beare the Arke and within the ends or hookes of those rings were a rest for the grate Iunius Rete intus erat c. sustentatum uncinis anulis The grate was within the Arke c. being held up with the hookes and rings in the corners of the Arke Lippom. Thus this grate was as the hearth for the fire and wood to bee couched upon being therefore made all of brasse not of wood covered with brasse as the rest of the Altar and it being in the middest of the Altar a cubit and halfe deep from the top the fire might play and burne cleere being fenced in by the sides of the Altar from winde and weather QUEST X. Of the mysticall interpretation of the Altar THis Altar is thus mystically applied 1. Gregorie by the Altar understandeth the penitent heart Vbi ex moerore compunctionis ignis ardet caro consumitur Where by the griefe of heart the fire of compunction is kindled and the flesh is consumed c. and by the two Altars the one of incense the other of burnt offerings he saith are set forth two kindes of compunction the one proceeding of love the other of feare 2. Beda by the Altar likewise would have signified the hearts of the faithfull by the five cubits in length and breadth the mortifying of the five senses by the foure hornes in the corners the foure morall vertues the divers vessels and instruments signifie the divers actions of the faithfull whereby they serve their Creator by the grate is set forth the place which the elect doe prepare for God in their hearts by the foure rings the foure Gospels and by the barres the Preachers which propagate the truth To the same purpose Ribera following Beda But these mysticall applications are somewhat curious 3. This Altar rather signifieth Christ himselfe who was sacrificed for us upon the Altar of the crosse of him the Apostle speaketh Heb. 13.10 Wee have an Altar whereof they have no authority to eat which serve in the Tabernacle 2. By the hornes is noted the power of our Saviour who both is the horne of our salvation and with these hornes will push at the enemies of his Church 3. By the hollownesse and emptinesse of the Altar is signified the humility of our blessed Saviour qui se exinanivit who abased or emptied himselfe taking upon him the forme of a servant 4. By the barres and other vessels are described the Ministers of the Church which carry the truth by preaching from place to place purge the Church and nourish the heate or fire of charity Pelarg. Marbach Borrh. Osiander QUEST XI Whether one court were made or two or more Vers. 9. THou shalt make the court of the Tabernacle Here is but one court described and yet David in the Psalmes maketh mention of courts in the plurall as Psal. 84.2 My soule longeth c. for the courts of the Lord and Psal. 92.19 and in other places 1. Calvine thinketh writing upon this place of Exodus that there were two courts unum sacerdotale alterum commune totius populi one of the Priests the other common for all the people But howsoever the courts might be increased afterward it appeareth here by Moses description that there was but one in the middest whereof was the Tabernacle 2. Some thinke duo quadrata hoc spatium continet that this large court was divided into two squares one where the Tabernacle was the other where the Altar of burnt offering stood and each of them was fifty cubits square Simler But howsoever the Tabernacle was situate there was no division of the court for then it should have beene separated with pillars and curtaines as the rest of the sides but there is no mention made of any such 3. I rather thinke therefore with Iunius Hoc institutum fuisse temporarium dum ambulatoria fuit Israeliturum respublica c. That this was but appointed for a time while the Israelites had as it were a walking and removing common-wealth but afterward the courts were inlarged and distinguished as there was one of the Levites apart another of the men apart and of the women apart for the better expedition both of the Ministers and of those which came to worship Neither herein did they depart from the first institution of retaining the substance they did alter some fashion and circumstances of the place as might seeme most fit for the furthering of the service of the Tabernacle QUEST XII Why the court was