to take them wives abroad from among the Idolaters 2. v. 31. Sarai is said to bee Thare his daughter in law but if shee had beene his naturall daughter shee should have beene so called 3. It was alwaies unlawfull saving in the beginning of the world upon necessitie for brethren or sisters of halfe or whole bloud to marrie together as Augustine saith Abraham lived in those times when it was unlawfull for brethren ex utroque vel altero parente natos necti conjugio of one or both parents to bee coupled in marriage as it may appeare also by this because Abraham to perswade Abimelech shee was not his wife said she was his sister she could not then be both his sister and his wife Indeed among some barbarous Gentiles as the Egyptians it was permitted to marry their sisters as Ptolomeus Philadelphus did take to wife Arsinoe his sister which is condemned by Pausanius but among the faithfull it was never suffered nor practised Thamer saying to incestuous Ammon speake to the King for he will not deny thee 2 Sam. 13.13 sought but a delay to put off his wicked act not as though shee thought the King might or would grant any such thing 4. Abraham calleth Sarai his sister as he did call Lot her brothers sonne his brother chap. 13.8 for so the Hebrewes use to call their neare kinsmen by the name of brethren and he saith she was the daughter of his father not of his mother because her father Haran who might be 50. yeare elder than Abraham was the sonne of Thare by another woman and not by Abrahams mother 5. So then this Iscah is also Sarai for to what end else should Iscah here be mentioned as a stranger and not pertinent to the storie 6. It is most likely then that Sarai was the daughter of Haran elder brother to Abraham who and not Abraham was borne in the seventie yeare of Thare not as Pererius supposeth that Abraham was borne in the seventie yeare and Aran many yeares before for it is evident by the text that Thare had no children before he was 70. yeare old Gen. 11.26 R. Sel. affirmeth also that this Iscah was Sarai and he noteth that they are both of one signification for Iscah or Iacah is a name of principalitie as Sarai is yet Aben Ezra thinketh otherwise that if Sarai had beene Harans daughter Moses would have called her the daughter of Haran as Lot is said to be the sonne of Haran v. 31. but that is no reason for in stead thereof shee is called the wife of Abraham of whom she now was rather to take denomination than of her father Mercerus also thinketh that this Iscah was not Sarai because in the same verse there would not bee so sudden a change and mutation of the name but I thinke the first opinion more probable that Iscah is Sarai for the reasons before alleaged 1. because it had not beene pertinent to make mention of Iscah if she had not belonged to this story 2. It is like that as Nahor married the one sister so Abraham did the other 3. that they might take them wives out of their owne kindred and not marry into the idolatrous stockes of the Chaldeans QVEST. XXII Why mention is made of Sarai her barrennesse Vers. 30. BVt Sarai was barren c. Sarai her barrennesse is noted 1. not as some Hebrewes imagine that she should be reserved for the birth of Isaak and not bee polluted with other births for the birth is no pollution of the wombe and if this were the reason Isaack might have beene the first borne 2. neither was Sarai barren that by this meanes Ismael should be borne of Agar to bee a plague afterwards to the Israelites as some Hebrewes thinke 3. But this was the cause that Gods power might afterward appeare in giving her a sonne in her old age QVEST. XXIII Abraham whether cast into the fire and then delivered by his faith Vers. 31. THey departed together from Vr of the Chaldeans It seemeth to bee an old tradition among the Hebrewes that Abraham was complained of by Thare his father in the dayes of Nimrod for refusing to worship the fire which the Chaldeans adored as God and therefore he was cast into the fire but was delivered by his faith and that this was the Ur that is the fire of the Chaldees out of the which Abraham was brought and they adde further that Aran seeing his brother delivered refused likewise to worship that Idoll and was cast into the fire wherein because hee had but a weake faith he perished and therefore it is said he died before his father that is in his presence This tradition Hierome seemeth in part to allow of and Lyranus also and Paulus Burg. But it is a meere fable as may thus appeare 1. because Abraham as most Chronographers agree was not as yet borne in Nimrods time but in the 43. of Ninus that succeeded Nimrod or Belus 2. If Abraham had beene so miraculously delivered it is like that either Moses would have remembred it in this story or the Apostle Heb. 11. where he commendeth the faith of Abraham or Ecclesiasticus chap. 45. would not have omitted where of purpose he setteth forth the praise of Abraham Iosephus also lib. 1. antiquit and Philo that wrote two bookes of Abraham remember no such thing 3. This Ur was the name of a City in Chaldea which Eupolimus in Eusebius calleth Camerinis Ammianus Ur lib. 25. Plinie Oâ—choen the Septuagint translate it the region of the Chaldeans And here not onely Abraham but Thare Lot and Sarai all depart from Ur then it should seeme they were all cast into the fire Iosephus saith that in his time the Sepulcher of Haran was to be seene in Ur of the Chaldeans Haran then was not burned but buried Aben Ezra taketh Ur for the name of a place and Abrahams Countrey though Ramban would have Cuthena in Mesopotamia rather his Countrey QVEST. XXIII Whether Nachor went out with Terah from Chaldea Vers. 31. ANd Terah tooke Abraham 1. It is certaine that God was the author of this journey who spake to Abraham before he dwelt in Canaan Act. 7.2 and that Terah was made acquainted with Gods oracle by his sonne and obeyed the same Calvin 2. Terah is said to take Abraham c. because he was the chiefe and master of the family Muscul. 3. No mention is made of Nachor who chose rather to remaine in his Countrey and obey not Gods calling who afterwards notwithstanding followed and left his Countrey but went no further than Mesopotamia Gen. 24.10 and dwelt also in Charran Gen. 28.1 Mercer QVEST. XXIV Whether Terah Abrahams father were an Idolater COncerning Terah whether he were given to the Idolatry of the Chaldeans because he departed from Ur is a great question which may thus be decided 1. It is neither probable that as Suidas saith Sarug the grandfather of Terah brought in Idolatry commanding holy
they might be stirred up to pray to God for their deliverance and to long for the land of Canaan 3. That God might take just occasion to shew his judgements upon Egypt 4. That the Israelites also might be occasioned hereby more justly to shake off the Egyptians cruell yoke 5. That Gods goodnesse and power might be seene in supporting his people and increasing them even in the middest of their affliction 6. That the Israelites remembring their cruell bondage in Egypt should have no mind to goe thither againe For seeing this notwithstanding if some rebellious of them attempted to make them a Captaine and to returne into Egypt Numb 14. what would they have done if they had lived in all fulnesse and pleasure there Perer. QUEST XIV Whether the Mid-wives were Egyptians or Hebrew women 15 MOreover the King of Egypt commanded the Mid-wives of the Hebrew women 1. Those Mid-wives were not Egyptian women as Iosephus thinketh to whom Pererius subscribeth with others as Aretiuâ— Simlerus for they were such as usually ministred to the Hebrew women as the text sheweth before this time and it is not to be thought that the Israelitish women had no Midwives of their owne besides their religion sheweth as much because they served God that they were Hebrew Mid-wives and the derivation of their names doth give conjecture thereof Shiphrah is derived of Shaphar to be bountifull to adorne and Puhah of Pahah to crie out a name fitting a Mid-wife that is best acquainted with the crying of children and whereas Iosephus giveth this reason because the Hebrew women would have beene partiall for kindred saith it may seeme no more unlikely that Pharaoh useth Hebrew women whom he might thinke for the feare of their life would obey his commandement then he did set Hebrew taske-masters over the rest of the Israelites Exod. 5.15 who might have beene thought also no indifferent overseeers I therefore rather thinke with Augustine that those Mid-wives were Hebrew women than Egyptians 2. Yet could they not be Iocabed Moses mother and Miriam Moses sister as some Hebrewes who was too young not above seven yeere elder than Moses to be imployed for a Mid-wife Simler QUEST XV. Why Pharaoh onely giveth his cruell charge to two Mid-wives THese two Mid-wives are named 1. Not as Cajetan because they attended onely upon the nobler sort of the Hebrewes whose children especially Pharaoh intended to cut off for Pharaohs charge is generall to kill all the male children 2. Nay there were many more called as Perer. but these named as the more famous 3. But these were the chiefe and had the charge and command over the rest and from them they are to take their direction Pellican Vatablus and whereas Cajetan denieth that there was any such presidencie or superiority among the Mid-wives it appeareth to be otherwise that among the Grecians there were some to whom the choise care of that businesse was committed as Plutarch testifieth and that publike schooles were kept for that service Iun. in Analys 4. Now it is easie to guesse why the male children were commanded to be put to death rather than the other 1. Because they feared not any rebellion or insurrection by that sex 2. They were fairer than the Egyptian women and so they might keepe them for their lust 3. They were industrious in spinning and needle work and for that cause might be kept for their service Perer. 5. But herein Pharaoh sheweth himselfe more cruell than either Athaliah in putting to death the Kings children or Herod in slaying the infants or then Astâ—ages and Aâ—â—lius that would have destroyed Remus and Romulus for these did not make a generall edict against the children of an whole nation as Pharaoh doth nor yet surprised infants newly borne Borrh. QUEST XVI Whether the Mid-wives made a lie and are therein to be justified Vers. 19. A And the Mid-wives answered Pharaoh because the Hebrew women are not c. The most doe hold that the Midwives doe here make a fained excuse by an officious lie 1. And of them which thus thinke most are of Augustines opinion that the Mid-wives herein offended because no lie being against the truth is just yet God rewarded them not for their dissembling but for their mercy remunerata est benignitas mentis non iniquitas mentientis the benignitâ—e of the mind not the iniquitie of the lie was rewarded so also Simler Borrh. with others and Augustine addeth this reason that if many times the works of the flesh are pardoned for the works of mercy that follow after much more merito misericordiâ— dimittuntur qua propter misericordiam committuntur for mercy sake those things are remitted which because of mercy are committed 2. Others thinke that the Mid-wives were hindred by their lie and that which might have beene eternall in terrenam est compensationem declinata was because of the lie turned into an earthly recompense Gregorie But seeing the feare of God hath not onely the promise of this life but of the next and the Scripture testifieth of these Midwives that they feared God it is spoken without warrant that they were onely temporally blessed 3. Some doe justifie this act of the Mid-wives and seeme to make it meritorious though not of an eternall yet of a temporall reward Thom. Aquin. But to this opinion may be opposed that saying of Aug. Non remunerata est in illis fallacia sed benevolentia Their fallacie was not rewarded in them but their mercie 4. Rupertus doth simply defend this dissimulation and holdeth it to be no sinne because it proceeded of charitie and God rewarded it and as well may Rahab be condemned for making the like excuse Iosh. 2. Cont But these reasons are very weake 1. This excuse proceeded not of charitie but from feare and though it did charitie must be alwayes joyned with veritie otherwise it is inordinate 2. Their mercy onely was commended and their infirmitie by Gods mercy pardoned 3. Not Rahabs infirmitie but her faith is commended if her excuse were untrue 4. But as Rahab may in that place be defended to have made a true excuse speaking of some other men that were departed from her which came to her house so here also the Mid-wives may say true that the Hebrew women having secret notice from the Mid-wives might be delivered in secret before the Mid-wives came Iun. And it is not unlike but as they were chaster than the Egyptian women so God might give them more strength and speedier deliverance Pellican Here it will be objected that it is said the Mid-wives preserved the men children because they feared God vers 17. and therefore it is like they were present Simler But this may be understood of the care that they had of the infants by whose meanes they were preserved Vatab. For otherwise it was not possible that these two in their owne persons could be present at every womans travaile to save the children QUEST XVII How the Lord is said to
him QUEST XII Of the education of Moses and his adoption to be Pharaohs daughters son Vers. 5. WHen she saw the Arke among the bulrushes she sent her maid to fet it c. The Chalde Paraphrast readeth here that she put forth her arme to take it for the word amah signifieth both a Cubite but then it is with dagesh and a maid then it is without dagesh amah not ammah as here and therefore Aben Ezra refuseth the Chalde reading Beside Pharaohs daughter comming downe to wash her it is not like she was among the flagges where the Arke was which had beene an unfit place to wash in Simler 2. By Gods providence Moses owne mother became the childs nurse Iosephus writeth by this occasion because when diverse Egyptian women were brought the child refused to sucke of them and would not take the breasts of any but of his mother but the true occasion is here expressed that when Moses sister perceived that she was in love with the child she offered to goe call a nurse of the Hebrew women 3. Pharaohs daughter adopted him to be her owne sonne not as Philo thinketh faining her selfe to be with child and making Pharaoh beleeve that is was her owne neither yet did the propernesse of the child onely allure Pharaoh to consent that his daughter should nourish him as her son especially if it were true as Iosephus writeth that while Pharaoh played with the child he tooke off his Diadem and Crowne which the Egyptian Priest that foretold of his birth did interpret to bee ominous to the Kingdome and therefore gave counsell the child should be slaine but Pharaohs daughter snatched him out of his armes and so saved the childs life This then is chiefly to be ascribed to Gods speciall providence who so wrought that the child should be brought up even among his enemies QUEST XIII Whence Moses had his learning of the Egyptians onely or of the Grecians also AS Pharaohs daughter adopted Moses for her sonne so as S. Stephen witnesseth he was learned in all the wisdome of the Egyptians being counted a Princes sonne had no doubt a Princely education 1. But here Philo is deceived who beside the arts and science which hee learned of the Egyptians as Arithmetick Geometrie and the Hieroglyphikes that is their hid and secret and Enigmaticall doctrine saith he was taught of the Chaldes Astronomie and Philosophy of the Grecians for beside that Stephen onely maketh mention of his Egyptian learning it is certaine that there was no profession of Philosophy or of learning among the Grecians before the seven wise men before whose time Moses was borne almost a thousand yeeres Perer. And Moses was about Inachus time long after whom in the eleventh generation Cadmus found out the Greeke letters after whom flourished Amphion Orpheus Museus Linus Simler 2. Neither is it probable which Artapanus an ancient writer affirmeth that beside many other benefits which Moses brought to the Egyptians hee taught them the use of letters and therefore was honoured of them under the name of Mercurius for seeing Moses received his learning from the Egyptians it is likely they had also the knowledge of letters 3. That also is as uncertaine which Clemens Alexandrinus alleageth from Eupolâ—mus that Moses taught the Israelites the knowledge of the letters for beside that Augustine thinketh that the Hebrew tongue was continued from Heber and preserved in the family of the fathers together with the letters long before the giving of the Law grounding his opinion upon that place Deut. 29.10 where the Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Moses appointed Scribes and instructors of the letters Iosephus also writeth that the Hebrew letters were in use before the floud and that they of Seths posteritie having learned of Adam that the world should be twice destroyed once by water and the second time by fire did make two pillars the one of brick the other of stone and did therein grave the principles of the artes and sciences that those profitable inventions should not be lost that if the waters dissolved the bricke yet the other pillar of stone might continue which Iosephus saith was to be seene in his time in Syria Ioseph lib. 1. Antiq. Ex Perer. QUEST XIV What kinde of learning Moses received of the Egyptians FUrther it will bee inquired what manner of learning it was which Moses learned of the Egyptian 1. Such profitable arts as were professed among the Egyptians as Arithmeticke Geometrie Astronomy Moses was instructed in as being fit to prepare him for that publike administration wherein hee should be employed 2. The Egyptians had more secret and hid kind of learning called the Hieroglyphikes which by certaine outward symboles and Emblemes did set forth divers mysticall morall politike principles which kind of doctrine was not knowne to the vulgar sort herein Iustinus Martyr thinketh that Moses was trayned up having the knowledge onely thereof not the use which was vaine frivolous superstitious Iust. qu. orthodox 25. 3. But that Moses by imitation of the Egyptian Hieroglyphikes did forbid certaine kindes of beasts to be eaten and some onely and not other to be sacrificed as Eleazer the high Priest answered the Ambassadour of Ptolemy Philodelphus as Pythagoras had also his Enigmaticall precepts Ignem gladio ne fodias Do not gall the fire with a sword that is provoke not an angry man Câ—â— non comedendum The heart is not to be eaten that is griefe is not to be nourished in the minde Hirâ—ndinem in domum non esse recipiendam Not to receive a swallow that is a brabler into the house and such like that Moses used many such legall helpes in prescribing of his legall rites and ceremonies it is not to be thought seeing he had his direction from God and saw a paterne of such things which belonged to the Tabernacle in the mount Exod. 25.40 QUEST XV. Whence the Egyptians received their learning BUt if further it be demanded from whence the Egyptians received their varietie of learning 1. Neither is the opinion of Iamblicus probable that Mercurius called Trismegistus because hee was a great Philosopher a great King and a great Priest was the author of the Egyptian learning whom heâ— alleageth certaine antient authors testifying to have written of the wisdome of the Egyptians 35535. bookes for this Mercurius the nephew as is supposed of the other Mercurius whose grandfather by the mothers side Atlas was in whose time Moses was borne as Aug. lib. 8. de civ Dei cap. 8. being after Moses could not be the inventor of the Egyptian skill which Moses long before learned 2. Neither yet is it certaine that Abraham instructed the Egyptians in these sciences as Iosephus writeth for his abode and continuance was not long in Egypt and so he wanted time there to lay the foundation of so many artes 3. Augustine yeeldeth to the opinion of Varro that Isis the daughter of Inachus
conditions 2. Neither is the reason hereof because Pharao was a more wicked King though Abimelech seeme to bee the honester man for the beginning of Gods mercy is from him not from us 3. But the difference of this proceeding commeth from the mercifull disposition of God who will have mercy on whom he will Rom. 9.15 QVEST. VI. Of divine dreames and the diversity thereof Vers. 3. IN a dreame by night 1. The visions which are shewed in the day are more excellent than those which fall upon men in the night if all other circumstances be alike not onely for that it must be a greater propheticall power which can sequester the soule from the thoughts and cares of the day wherein it is occupied than in the silence of the night which is Aquinas reason but because all the powers of the soule when the body is watching are in their operation and working and so better prepared for heavenly contemplation an argument hereof may be this that dreames in the night have beene shewed to naturall and carnall men as to Pharao Nebuchadnezer but visions of the day are shewed to the faithfull as to Daniel and Peter Act. 10. 2. Yet the person of Abimelech considered who was in the day occupied in the affaires of his kingdome the night was a fitter season for him to be drawne to heavenly meditation Muscul. 3. There are two sorts of divine dreames one which is by representations and similitudes of other things such were the dreames of Pharao and Nebuchadnezer the other is a more excellent kinde when one heareth God speake to him as Abimelech here or an Angell as Ioseph Matth. 1. or some man as Paul Act. 16.9 And these more noble dreames are for the most part shewed to the servants of God Perer. 4. But we must take heed that we ascribe not too much to dreames and to make those divine that are not which may be thus discerned 1. The dreames which God sendeth are good and godly not favouring of any carnall thing 2. They are sent upon grave and weighty occasions 3. And for the most part to men fearing God 4. And they leave a certaine perswasion and inward sense of Godâ— presence in the soule Muscul. QVEST. VII Why the Lord saith of Abraham he is a Prophet Vers. 7. DEliver the man his wife againe for he is a Prophet and he shall pray c. 1. Some make this clause for he is a Prophet a reason of the former sentence of delivering his wife because he being a Prophet did know that he had not come neare her and therefore Abimelech need not doubt to deliver her Iunius Perer. 2. Or he is a Prophet and deare unto me and the wrong offered to him I will revenge as done unto my selfe Iun. 3. Because he is a Prophet marvell not that this punishment is laid upon thee for doing wrong to such an excellent man Calvin 4. But it is better referred to the words following he is a Prophet and an holy man and therefore shall pray for thee and his prayers shall prevaile Musculus QUEST VIII Of divers kindes of prophesying THis word Prophet or to prophesie is diversly taken in Scripture 1. He is called a Prophet to whom things secret and hid were revealed and the knowledge of things to come by the spirit of God such in times past were called seers 1 Sam. 9.9 2. They were called Prophets among the heathen whosoever could foretell things to come as some did by the subtilty of Satan so Saint Paul calleth Epimenides the Cretensian Prophet Tit. 1.3 Thirdly they were called Prophets that had a speciall gift to indite hymnes and songs to the praise of God 1 Chron. 25.3 Ieduthun is said to have prophesied upon the harpe 4. They were said to prophesie which did imitate onely the Prophets outward gesture when they were beside themselves as Saul prophesied when the evill spirit came upon him 1 Sam. 18.10 that is his outward gesture and behaviour was as of a man beside himselfe 5. They were so called Prophets that were Expounders and Interpreters of Scriptures so is it taken 1 Cor. 14. so Aaron was Moses Prophet Exod. 7.1 that is his spokesman Exod. 3.16 QVEST. IX Two sorts of Prophets BUt a Prophet is taken properly the first way whereof there were two sorts 1. They were called Prophets which had secrets revealed unto them to publish by writing and preaching to the people and in this sense the word Nabi a Prophet commeth of Nub which is to speake 2. They also were called Prophets who though they preached not yet God revealed many things unto them and used them familiarly and in this sense Nabi shall be derived of ban which is to understand of this sort was Abraham a Prophet To stat Oleaster ex Perer. QVEST. X. How Sarah is said to be Abrahams sister Vers. 12. YEt in very deed she is my sister c. 1. Neither is their opinion sound that thinke Sarah to have beene Abrahams owne sister by his father not by his mother sic Lyppoman Satus Cajetanus for such mariages were not in use among the faithfull in Abrahams time 2. Neither was she the daughter of Terah his brother adopted by Terah for Abraham saith she was the daughter of his father 3. Therefore Chrysostomes sentence is to have bin preferred that holdeth Sara to have bin the daughter of Haran Arbahams brother whom Thare had by one woman Abraham by another this Haran died a long time before his father so that Sarah after the death of her father might very well be called the daughter of Terah because he was her grandfather and he was also in stead of her father being dead 5. And whereas Abraham saith In very deed shee is my sisterâ— he saith not that she was properly his sister being his Neece but he saith In very deed to free himselfe from the suspition of lying See more of this matter Gen. 11.4.18 QVEST. XI How much the sickle was in values Vers. 16. A Thousand peeces or sickles of silver The common sickle neither was of so little value as one Ribera affirmeth out of Budeus as equivolent to the Atticke drachma or groat which is the eighth part of an ounce 2. Nor yet doth it countervaile foure drachmaes or groats as Iosephus 3. Nor an whole ounce as Hierome 4. But the common sickle doth weigh ten gerahs the sickle of the Sanctuary was double of twenty gerahs in weight Exod. 30.13 and every gerah did weigh sixteene barley cornes so that the common sickle did weigh 160. barley cornes that is two drachmaes and somewhat more Iunius and therefore the 70. translate the sickle didrachma a double groat that is a quarter of an ounce about fourteene pence starling QVEST. XII Who is said to be the vaile of Sarahs eyes Vers. 16. HE is a vaile of thine eyes to all that are with thee c. 1. This is neither to be referred to the gift which Abimelech gave 1. As though he had
now dead otherwise he should have beene constrained also to have sojourned for the famine and Isaack was now toward an hundred yeare old seeing he was 60. at Esaus birth who in the end of this chapter at forty taketh a wife Perer. 4. Isaack went to Gerar thinking not there to stay but to goe downe to Aegypt if the Lord had not otherwise charged him for Egypt by reason of the over-flowing of Nilus which made the ground both fat and moist was very fruitfull and fertile Pererius QVEST. II. How and when God appeared to Isaack Vers. 2. FOr the Lord appeared unto him c. 1. Some think that God appeared unto him not by dreame because it is not expressed but by open vision as Cajetan but it skilleth not how God appeared certaine it is that he had a vision 2. The Lord appeared not so often to Isaack as to Abraham because the promises were to be but renewed and confirmed to him Mercer 3. It seemeth that this vision was shewed to Isaack before he tooke his journey and purposed to goe into Aegypt and that the Lord at the first named not the place where he would have him stay but onely in generall abide in the land which I shall shew thee as the Lord said to Abraham Genes 12.1 and that herein he had some particular direction afterward so that the first verse is set downe by way of anticipation Mercer QUEST III. Why the Lord would not have Abraham goe downe into Aegypt Vers. 2. GOe not downe to Aegypt 1. Isaack is forbidden to goe downe to Aegypt not because he was consecrate unto God and therefore was not to goe out of Palestina as the Hebrews for Canaan being now pestered with such wicked inhabitants was no holier than other Countries 2. But either the Lord did keepe him from Aegypt lest he might have beene intangled with the pleasures of that countrey Calvin 3. Or corrupted with the vices of the inhabitants Mercer 4. Or rather because the Lord had purposed that Iacob and his seed should goe downe to Aegypt and there be kept in servitude the Lord would not have Isaack prevent that determined captivity for when Abraham sojourned in Aegypt God had not yet revealed so much to Abraham concerning the hard entertainment of his seed which followeth afterward chap. 15. QUEST IV. Of Abrahams obedience and whether it were greater than Isaacks Vers. 5. BEcause that Abraham obeyed my voyce c. 1. Augustine concludeth from hence that Abrahams faith and obedience was greater than Isaacks because all is granted for Abrahams sake lib. 16. de civitat Dei c. 36. Abraham indeed had the priority of faith and obedience and therefore is called the father of the faithfull but to make an unequall comparison of these three Patriarkes whom the Scripture doth consort together Exod. 32.13 remember Abraham Isaack and Iacob thy servants we have no warrant they might be all excellent in their kinde 2. Neither doe wee approve here the Hebrewes collection that Abraham kept all the rites and ceremonies of Moses law before it was given many we grant he observed as the Sabbath offering of sacrifices the difference of cleane and uncleane beasts but not all Mercer 3. The Cabalists curious observations are not here worth the rehearsing who by the ten words of this verse understand the decalogue and by the first word of the verse guechebh which noteth 172. they insinuate the yeares of Abrahams life who all this time from three yeares of his infancy knew and worshipped God and beside they say there are just 172. words in the decalogue 4. Abrahams obedience is expressed in these particulars 1. In keeping Gods ordinances that is his specâ—all Commandements as in leaving his countrey in casting out the bond-woman in sacrificing his sonne 2. By Commandements are understood the precepts of the morall law 3. By statutes or ceremonies circumcision sacrifices and such other rites 4. By lawes the documents of faith and religion wherein he exercised and trained up his houshold Mercerus QUEST V. Why Isaack stayeth in Gerar. Vers. 6. SO Isaack dwelt in Gerar. 1. Though Gerar were a more barâ—en countrey than Egypt and it is not unlike but that the famine raigned and raged there also yet God stayeth him there that Isaack might have experience of Gods providence who was able even in a land of want to provide for him 2. It is fit also he should stay in Gerar which belonged unto the land of Canaan promised Mercer 3. This verse is one of the 14. that consisteth only of three words QUEST VI. Isaacks infirmity in causing his wife to dissemble Vers. 7. SHe is my sister c. Isaack falleth into the same infirmity which Abraham twice before committed in giving counsell to his wife to dissemble 1. Neither Abraham nor Isaack can bee excused because they were Prophets and did fore-see what should ensue for all the actions of the Prophets were not propheticall and this had beene to presume of Gods power to faile in the meanes and to trust for deliverance from God 2. Neither doth this excuse Abraham and Isaack here that he would specially provide for his life because of the promised seed for as he beleeved Gods promise so hee needed not to have doubted but that God by lawfull meanes would have preserved his life 3. Neither as Lyranus because the Kings did not take their wives till they had beene a yeare before prepared as we read of the Kings of Persia did Abraham thinke that within a yeares space God would provide for this pompous custome of Kings came in afterward 4. Neither can Isaack be excused as Augustine thinketh because Rebecca was indeed his sister that is his cousen German for in saying she was his sister he denieth her to be his wife 5. Wherefore it must needs be confessed that this was Isaacks weaknesse as Abrahams before not only in his dissimulation which was the more tolerable it tending not to the hurt of any other though not justifiable Mercer But chiefly because he doth as much as in him lieth prostitute his wives chastity and bring her into danger and so Ramban confesseth that Abraham before herein grievously offended But Isaacks offence is greater for that he could not take heed or be warned by domesticall examples Muscul. QUEST VII How Isaack sported with Rebeccah Vers. 1. HE saw Isaack sporting or playing 1. The Hebrewes thinke that Abimelech saw Isaack carnally knowing his wife and so they expound that of Ismael Gen. 21.8 where the same word metsachek is used that Ismael sported that is lay with other women thus thinketh Lyranus 2. But it is more like that Isaack used some familiar gesture and signe of love which was comely with his wife but not with his sister and thus Augustine saith that holy men may sometime descend ad foeminei sexus infirmitatem to the infirmity of that sex and hee compareth it to the fathers playing with children as Aelianus maketh mention
for so saith he the word signifieth in the Punicke language but we must not fâ—tch the originall of an Hebrew word from another tongue 5. Wherefore the best reading is he found mules that is first coupled divers kinds together the â—e asse and the mare of whom came the mules thus the word is best interpreted though it be only found in this place both because the circumstance of the place giveth it for hee kept his fathers asses as also the thing may bee noted for the strangenesse of it being a mixture of divers kinds against nature and therefore the mules ingender not and forbidden also by Moses law Levit 19.19 Thou shalt not suffer thy cattell to gender with other kinds sic Musul Mercer Iun. Rupert Lyran. c. But Pererius misliketh this opinion though with no great reason QUEST XII Of Dishon and Aholibamah Vers. 25. THe children of Anah were these Dishon and Aholibamah c. 1. This Anah is not the same which in the verse before is said to have found out the mules but he is the fourth son of Seir named before vers 20. for the generation of Seirs seven sonnes is set downe in order It seemeth then as there were two called Anah one the brother of Sibeon vers 20. the other the son of Sibeon vers 24. so there were two women of the same name Aholibamah one the daughter of Anah Sibeons brother here mentioned the other the daughter of Anah Sibeons son the wife of Esau vers 2. so that this Aholibamah is not the same with the other as Iunius with some other Hebrews thinke 2. So Dishon here is the sonne of Anah the fourth sonne of Seir there is another Dishon also brother to Anah the fift sonne of Seir whose generation is expressed verse 27. there is a third Dishon or Dishan brother to this last Dishan the 7 sonne of Seir who is called Dishan vers 21. with this difference the first Dishon is written Dishon with van without jod the second the seventh sonne of Seir Dishan with jâ—d without van the third the sonne of Anah without either jod or van although this difference bee not alwayes kept for vers 26.28 they are both called Dishan with the same letters QUEST XIII Of the number and time of the kings of Edom. Vers. 31. THese are the kings that reigned in the land of Edom c. 1. The Hebrews are somewhat curious who against these eight Kings of the Edomites set as many kings of Iudah Saul Isboseth David Salomon Rehoboam Abia Asa Iehosaphaâ— during whose time there was no king in Edom but in the reigne of Ioram Iehosaphats sonne the Edomites rebelled and made themselves a king 2 King 8.20 that king of Edom in the time of Iehosaphat was no absolute king but a Viceroy deputed by the Iewes 1 King 22.47 Beside they note that Edom had 8. kings because Iacob 8. times calleth Esau Adonai Lord Mercer 2. He meaneth not those kings of Israel which succeeded after Saul as Mercer for there were many more kings in Edom before Saul was elected their king though I deny not but Moses by the spirit of prophecie did foresee that there should be kings in Israel as he describeth the duty of a king Deut. 17.3 Moses then meaneth before there was any certaine forme of government or supreme magistrate in Israel that is till his time who is said to be as a king Deut. 33.5 sic Aben Ezra Iun. though learned Mercerus mislike this opinion QUEST XIV Bela the sonne of Beor neither Balaam nor Balac Vers. 32. BEla the sonne of Beor 1. This neither could be Balaam that troubled Israel as some thinke who neither was a king nor yet an Idumean but a Syrian 2. Nor yet Balac as the Septuagint reade who was the sonne of Zippâ—r not of Beor and king of the Moabites not of the Edomites Mercer and this Bela being the first king of the Edomites was long before the time of Moses QUEST XIV Of what country and kindred Iob was Vers. 33. IObab the sonne of Zerah of Bozrah 1. This neither was Iob that famous man for his patience whose book is canonicall as thinketh Tostatus and it is affirmed by the Septuagint in the end of Iob that he was this Iobab the sonne of Zerah the sixt from Abraham for there is great difference in the names Iob is written with aleph in the beginning but Iobab without aleph Mercer Againe Iob dwelt in the land of Huz but this Iobab was of Bozrah in the confines of Moab and Idumes neither can it be gathered that Iob was a king though hee were a man in authority for his wisdome and justice 2. Some affirme Iob to be a Canaanite and apply that place Numb 14.9 where it is said of the Canaanites their shield is gone from them unto Iob who while he lived by his righteousnesse delivered Canaan R. Salomon 3. Cajetan thinketh that Iob was an Arabian of Arabia-Petrâ—a But it is not like that Iob so vertuous a man came of cursed Cham the father of the Canaanites and Arabians and all the rest of Iobs friends were either of Abraham Nachor or Esâ—u whom hee calleth his brethren 4. Neither was Iob of the posterity of Naeâ— or Abrahams brother which is the opinion of Hierome Lyranuâ— with some others for though Huz were one of Nahors sonnes yet it is more like that the first Huz the sonne of Aram of Sem Genes 10.22 gave denomination to Iobs country and as Elihu one of Iobs friends was a Buzite of Nahor Iob. 32.2 so Bildad was a Shuite of Abraham by Keturah Eliphaz a Temanite of Esau therefore that concludeth not that he descended of Nahor 5. Nor yet doe I thinke that Iob was of the posterity of Esau which is the common opinion of Chrysost. Augustine Theodoret and of the new writers Mercer Perer. with others 1. For though the daughteâ— of Edom be said to dwell in the land of Huz Ier. 4.21 because Edom had so farre extended their habitation yet they were two divers and distinct countries in themselves as may appeare Ierem. 25.20 21. where Huz and Edom are named asunder 2. And what though Eliphaz one of Iobs friends be a Temanite of Esau so was Eliâ—u a Buzire of Nahor 3. Neither is it like that Huz the sonne of Dishan the Horite that dwelt in the land of Seir before the Edomites Genes 36.28 gave that name unto Iobs country which is Tostatus opinion but of the first Huz of Aram as is before said was that country so called Iun. 4. I thinke it therefore more probable that Iob came of Abraham by Keturah as Bildad the Shuire was of Shuah Abrahams sonne by Keturah whom with the rest Iob calleth his brethren And these sonnes of Keturah are said to be sent into the East country Genes 25.6 and Iob is said to be the greatest of all the men in the East Iob. 1.3 Abraham also had a greater care to instruct his sons and to
Bellarmine inferreth that the Law Levit. 18.16 that a man should not marry his brothers wife was but a judiciall law not grounded upon the law of nature and abrogated by Christ and that it is not simply evill so to doe for then it could not be made lawfull by circumstance Bellar. de maâ—ri cap 27. Contra. 1. For a man of a lustfull and uncleane minde to take his brothers wife is against the law of nature and was never lawfull but in this case onely to marry her in obedience to the law and to revive the memory of the dead was not against the law of nature 2. If it had God who is above nature and who giveth law unto nature might in this case grant an indulgence and dispensation for those times 3. Like as then to kill was simply evill and forbidden in the commandement yet in the zeale of Gods glory to kill the wicked as Phinehes did the adulterer and adulteresse and Samuel the king of Ameleck was lawfull and commendable so notwithstanding that law in Leviticus which forbiddeth the discovering of the shame of the brothers wife Levit. 18.16 that is of a filthy and uncleane desire to marrie her it might be lawfull to doe it onely in this case to shew obedience to the law and love to the dead in raising up seed unto him which was not to discover their shame but rather to cover it in that the brother departed had by this meanes an heire to keepe his memory the woman had issue which was childlesse before 4. That this law which forbiddeth to marry the brothers wife was not abrogated by Christ appeareth by Iohns reprehension of Herod that it was not lawfull for him to have his brothers wife Mark 6. 2. Confut. Against the Anabaptists of the lawfull power of magistrates Vers. 24. LEt her be burnt This maketh against the opinion of the Anabaptists who deny that the Magistrate among Christians hath power to put any to death And lest it might be thought onely lawfull in the Old Testament and not in the new the Apostle confirmeth the same saying that the power beareth not the sword for nought and that he is the minister of God to shew revenge upon those that doe evill Rom. 13.4 Now whereas the Anabaptists object that place Matth. 5.38 Yee have heard that it hath beene said an eye for an eye a tooth for a tooth but I say unto you resist not evill c. Where Christ they say restraineth this power of revenging evill given by Moses to the Magistrate the answer here is readie that although this rule was first given to the Magistrate yet the Scribes and Pharises corruptly applied it to private revenge so that our Saviour in this place disanulleth not the law of Moses but speaketh against their corrupt gloses upon it 6. Places of Exhortation 1. Observ. How life is to bee counted a blessing Vers. 6. ER was wicked c. and therefore the Lord slew him Length of daies then simply and in it selfe is a blessing of God and the extraordinarie shortning and cutting off the daies is a curse the blondie and deceitfull man shall not live out halfe his daies Psal. 55.24 yet this is to be understood with certaine conditions and limitations 1. In respect of the times for long life more apparantly was accounted a blessing under the old testament when the people were fed and nourished with temporall promises but under the Gospel we must looke to spirituall 2. Generally upon all the blessing of long and judgement of short life is not shewed It sufficeth that for the demonstration of Gods mercie in the one and of his justice in the other some are exemplified 3. Short life is a blessing when men are taken away from troubles to come as Abiah was of Ierobohams house 1 King 14.13 And long life is a curse when it bringeth shame and dishonour with it as is seene in Cam Calvin 2. Observ. Not to post over the fault to others Vers. 11. HE thought thou lest he die as well as his brethren Iudah layeth all the fault upon Thamar as though her marriage had beene unluckie whereas it was wholly in his sonnes Thus Adam posted over his fault to Eve but wee are taught hereby to examine our selves and to finde out our owne sinne Muscul. 3. Observ. The pronenesse of our nature to sinne Vers. 16. HE turned to the way towards her Wee see in Iudah what mans nature is without the direction of grace how prone and readie hee was to commit this sinne and so carried headlong into it that hee spared not to give her his best ornaments for a pledge his Ring Kercheffe and Staffe Musculus Therefore that exhortation of Saint Paul is necessarie Flie from the lusts of youth and follow after righteousnesse faith love 1 Tim. 2.22 4. Observ. To feare God more than men Vers. 23. LEt her take it to her lest we be ashamed Ioseph feareth more the shame of the world in this case than the displeasure of God as many doe which are given to the filthie sinne of uncleanenesse Calvin But wee should remember what our Saviour saith Feare not them which kill the body but are not able to kill the soule c. Matth. 10.28 5. Observ. After repentance wee must not fall into the same sinne againe Vers. 26. SO he lay with her no more In this Iudah is to bee commended that having committed a sinne of ignorance hee would not fall into the same willingly againe Muscul. so true repentance worketh a detestation of the sinne repented of and godly sorrow bringeth a great care with it 2 Cor. 7.11 CHAP. XXXIX 1. The Method or Argument THis chapter setteth forth partly the prosperous estate of Ioseph in his master Pâ—tiphars house partly his affliction and humiliation in being cast into prison In the first 1. Wee are to consider the cause of Iosephs prosperitie the blessing of God Vers. 1 2 3. 2. The effect thereof the favour of his Master who committed all to his hand to Vers. 7. 3. Iosephs faithfulnesse againe to his Master in refusing to be entised to folly by his Mistresse whereto two reasons induced him the favour and goodnesse of his Master the feare of God Vers. 8 9. In the second 1. Is set forth the cause of Iosephs imprisonmenâ— the false accusation of his mistresse with the probable shew thereof in detaining first and then producing his vesture Vers. 10. to 19. 2. Then is set forth the affliction of Ioseph in being shut up in prison with the other malefactors Vers. 19 20. 3. The qualifying of his affliction in that the Lord so worketh with Ioseph that hee found favour also with the keeper of the prison Vers. 21 22 23. 2. The divers readings v. 1. One of Pharaohs Lords B. Courtiers T. Princes C. Eunuch caet see further for the divers readings of this word seris and tahâ—ch Gen. 37.36 qu. 29. qu. 30. At the hand of the Arabians C. Ismaelites caet
the daughters of Israel came out against Saul and David 2. Beside their instruments and gesture of dancing sheweth so much that they were by themselves 3. Neither is it to be thought that they sang only the ground of the song which for brevities sake only is expressed but the whole song Simler Calvin Ferus And so much seemeth to be insinuated in the Psalme 68.11 The Lord gave matter to the women to tell of the great armie They therefore did set forth in their song the whole manner of their deliverance and the overthrow of their enemies as Moses had done before this place of the Psalme Genebrard doth fitly applie unto this song of deliverance made by this company of women whose opinion also is that there were two companies one of the men the other of women singing by themselves Viri in uno choro cum Mose foeminae in alterâ— cum Maria celebrabant victoriam de Pharaone partam The men in one companie with Moses and the women in another with Marie or Miriam did celebrate the victorie of Pharaoh obtained 4. And whereas Miriam is said to answere the men that may be referred rather to the correspondencie of the like act of singing performed by the women and to the identitie and agreement of the song than restrained to their answering them by turnes as Simlerus giveth his opinion that while Moses sang this verse with the men Marie his sister appointeth a peculiar queere of women Et idem carmen pracinâ—us illis succinentibus priori virorum choro respondet And singing before them the same song doth answere to the former queere of men QUEST III. The end of the song of Moses THe end of this song of Moses was 1. To testifie their thankfulnes unto God for this great deliverance and that by this example others afterward should be stirred up to give like thanks unto God as the daughters of Israel did at the returne of Saul and David from the overthrow of Goliah and the Philistims 1. Sam. 18. and as Iehosaphat and the people blessed God in the same place where they had obtained the victorie 2. Chron. 20. Simler 2. This celebration of publike thanks doth make also very much for the truth of the historie for as Calvin saith Quibus mentiti essâ—nt cùm aliis alii testes essent To whom should they have lied seeing they were one witnesse to another neither did this song come abroad to other nations 3. This song was a notable type and resemblance of the spirituall joy of the Church for their deliverance by Christ as in the Revelation the Saints that had gotten victorie over the beast are said To sing the song of Moses the servant of God and the song of the Lambe saying great and marvellous are thy workes Lord God Almightie just and true are thy wayes thâ—â— King of Saints cap. 15.3 QUEST IV. Why the scripture speaketh so much against horse used in battell Vers. 1. THe horse and his rider hath he overthrowne in the sea 1. The singular is put for the plurall which is usuall in the Scripture and in this place with a speciall relation to Pharaoh himselfe in person overthrowne with his horse 2. We shall finde in Scripture that the pride and trust in horses in battell is much discommended as Psal. 20. Some put their trust in chariots some in horse but we will remember the name of the Lord our God Psal. 33.17 An horse is but a vaine helpe Psal. 76.6 At thy rebuke O God of Iacob both the chariots and horse are cast asleepe Psal 147.10 He hath no pleasure in the strength of an horse and among other sinnes of the people this is numbred for one Thir land was full of horses and their chariots were infinite Esay 2.7 3. The reason why horses are so much discommended Origen would have to be this the Law commandeth nothing concerning horses as it speaketh of asses because horses are ordained more for mens destruction but asses serve for labour and carrying of burdens and other necessarie uses and he addeth further Lascivi motus superbae cervicis animal equâ—s An horse is a lascivious and proud beast and therefore the Scripture compareth such unto horse Orig. hom 15 in Ios. Hierome giveth this reason Quia contra Dei imperium possidâ—tur Because it was against the commandement of God to possesse and multiplie horses Deut. 17. Hieron in 2. cap. Isaia Another yeeldeth this reason Habet Dominus noster equos habet diabolus suos c. The Lord hath his horse and so hath the devill but when the Prohpet desired that the eâ—es of the young man might bee opened hee saw chariots and horse but no riders Quia currus equi Angeli eorum aâ—censor Deus Because the Angels are the Lords chariots and horse and the Lord himselfe is their rider and on the other side the Devill is the rider of his horse Hieron in Psal. 77. Rupertus would have this the cause Hic mundus per equum Diabolus per ascensorem significetur Because the world is understood by the horse the Devill by his rider Philo goeth futher from the marke Equi sunt furor concupiscentia insessor aâ—riga intellectus The horse are rage and concupiscence the rider is the understanding and so he understandeth that prohibition allegorically Deut 17. That the King should not multiplie horses of the passions and affections of the minde Philo libr. de agricultur Ex Perer. 4. But the true cause indeed why the Scripture so much inveigheth against horse is not as though it condemned the necessary use of them and the defence and service by them in warre for Salomon had 40. thousand stalles of horses for his chariots 12. thousand horsemen 1. King 4.26 and therin sinned not But two reasons may bee rendred thereof the one politicall which concerned onely that people lest they might by this occasion go into Egypt to multiplie horses Deut. 17.16 which being a plaine countrie abounded with horse the other reason was morall because they did put their trust and confidence in horse Both these causes the Prophet joyneth together Isay 31. 1. Wâ— unto them that go downe into Egypt and stay upon horses And for this cause as Origen well noteth Filii Israel nunquam equis usi fuisse referuntur The children of Israel in all their battels against Canaan are never said to have used any horses Basil also toucheth the cause Quia jubebat Deus ut toti penderent à suo praesidio c. God commanded them wholly to depend upon his helpe Basil upon that place 2. Esay So then as simplie to number the people was not displeasing unto God for Moses numbred them but with an intent to rejoyce and put confidence in their numbers as David did so simplie it was not unlawfull for them to have horse but to place their trust and confidence in them QUEST V. How the Lord is said to be the strength and
of the sea that is within it Piscator The common mappes therefore are here in errour that describe the journey of the Israelites thorow the middest of the sea from one side to the other straight over 3. Wherefore the truer opinion is that they went thorow the sea but at the further end and corner of it as it were Piscator They went into the very depth of the sea and fetched not a compasse onely in the side of the sea as the first opinion seemeth to be for the waters are said to be congealed in the heart of the sea vers 8. Simler Neither yet did they passe thorow the middest as though the sea should have beene parted into two equall parts but their way thorow the sea was somewhat aslope as it might bee from the West to the Northeast because they meet with the wildernesse of Etham againe which vast desert seemeth to have fetched a compasse from Egypt side about the end of the red sea and so winding againe on the East side So that I neither thinke that this desert of Etham was altogether on the West side of the red sea toward Egypt for it is altogether unlike that the Israelites arrived toward Egypt againe neither was part of it quite on the other side of the red sea Eastward toward Arabia but that it was one continued desert from that place where they entred the red sea and so fetched a compasse abouâ— the North end of that sea to the place where they landed see more hereof Quaest. 17. in cap. 14. QUEST XXVI Of the divers kindes of women singers mentioned in Scripture Vers. 20. ANd Miriam the prophetesse Miriam and her company and queere of women being encouraged by the example of the men and following the direction of Miriam that was stirred up by the instinct of the spirit being a prophetesse did both by singing and seemely dauncing and gestures expresse their joy and give thankes unto God So that not onely men but women also did use to sing unto the praise of God A lande enim Dei nemâ— tacere dâ—bet For none ought to bee silent in Gods praise But we shall finde three sorts of women singers in the Scriptures 1. Some were such as were used only for recreation for the voice of women for musicall harmony doth in these two respects excell the voice of men both in smalnesse and sharpenesse and in the continuance and unchangeablenesse the constancy of voice and time holdeth in that unconstant sex So Salomon for his pleasure and recreation had men singers and women singers Eccles. 2.8 2. Another sort of women singers were such as were used to set forth the praise of God in publike solemnities and these were either professed singers as among those that returned from the captivity of Babylon there were two hundred singing men and singing women Esra 2.65 or they were voluntaries such as of their owne accord came forth triumphantly to meete those that returned in victory as the women met David and Saul with songs and daunces 1. Sam. 18.5 3. There was a third sort of singers that were extraordinary who did not onely sing but by the spirit of prophesie indited to the praise of God as Miriam here and Deborah Iudg. 5. and Anna 1. Sam. 2. Mary Luk. 2. QUEST XXVII Whether women did at any time publikely prophesie THe Prophetesse Miriam was a Prophetesse because the Lord used to speake unto her by vision as unto other Prophets as is evident Num. 12.2 where she and Aaron object against Moses Hath not the Lord also spoken by us Such Prophetesses were Deborah Anna and Huldah and in the new Testament Elizabeth Mary Anna the daughter of Phamul and Philips foure daughters also were Prophetesses Act. 21.9 But here the question is whether these Prophetesses were admitted or did take upon them publikely to teach 1. Some are of opinion that they did not because according to S. Pauls rule women ought to keepe silence in the Church 1. Cor. 14.34 2. Other thinke that women were barred A pradicatione tantum non à laude Dei They were only enjoyned silence from preaching but not from praising God 3. But it is more probable that these Prophetesses extraordinarily stirred up did also publikely prophesie not privatly onely in their families as may be proved by these reasons 1. Because the gift of prophesying was given them to edifie the Church withall they having then the gift did use it to the right end 2. It is confirmed by example Miriam saith The Lord hath spoken by us Deborah judged Israel publikely being a Prophetesse Iudg. 4.4 she did therefore exercise her propheticall gift publikely 3. Saint Paul speaketh of women prophesying in the congregation 1. Cor. 11.5 It should seeme then that some women being Prophetesses such as Philips daughters were did publikely prophesie Beza thinketh the Apostle speaketh not of the particular act of women but of the whole act of the congregation which is said to pray or prophesie when one only prayeth or prophesieth that is preacheth But it seemeth otherwise by the use of this word elsewhere Yee may all prophesie one by one that all may learne 1. Cor. 14.31 Here the Apostle speaketh of the particular act of prophesying Others answer that the Apostle commendeth not this use of women to prophesie publikely but elsewhere reproveth it enjoyning women to keepe silence in the congregation as chap. 14.34 Genevens But it rather seemeth that the Apostle misliketh not the act in the extraordinary prophesying of women but the manner and willeth that it should be done with comelinesse and order And concerning that place objected wherein silence is enjoyned women the Apostle speaketh of the ordinary calling of preaching and prophesying which women ought not in any wise to usurpe not of the extraordinary gift and function of prophesying which as the Lord hath sometime given unto women so no doubt they accordingly used the same herein therefore I subscribe rather to the judgement and opinion of Simlerus QUEST XXVIII Why Miriam is said to be the sister of Aaron not of Moses THe sister of Aaron She is called the sister of Aaron rather than of Moses for these reasons 1. Ne videretur Moses genus suum commendare Lest Moses might have beene thought to commend his kindred Ferus 2. Because Aaron was the elder brother and so she was first Aarons sister before she was Moses Simler 3. Because she lived in Egypt in the time of Moses absence and exile and so was better knowne commonly to be Aarons sister than Moses Piscator 4. Beside it seemeth that Conjunctius vixit Shee was in great league with Aaron for they two conspired together against Moses Num. 12. Simler 5. And this is expressed concerning Miriam here called a Prophetesse to shew how the Lord blessed that house of Levi and what worthy instruments he raised from thence Moseâ— elegit in ducem Aaron in Sacerdotâ—m Miriam in prohetissam Moses was chosen to be the Captaine
and especially that which divided the most holy place from the Sanctuarie were wrought with Cherubims vers 31. which were of both sides all one seeing they shewed both wayes Iun. But such curious worke could not be wrought but by the needle QUEST VI. Whether every curtaine were coupled by strings one to another or five onely to five Vers. 3. FIve curtaines shall be coupled 1. Some thinke that these five curtaines were sewed together and so made one great curtaine and five other more likewise sewed together and made another great curtaine and these thus sewed together seemed as two great curtaines which were coupled together with strings and â—aches So Lyran. Montanus Tostatus who last named sheweth this to be the reason why these two great curtaines were coupled together by taches or rings and strings in the middest in the very partition of the holy place from the most holy that by them might hang the vaile which divided the most holy place from the holy place without 2. But I rather thinke with Iunius and Cajetanus that the five curtaines were fastned one to another by loops and taches and so likewise the other five and that these two great curtaines were not fastned together at all both because they were fitter to be carried being not put all ten together but five in one great curtaine and five in another as also because as the Tabernacle below was divided the most holy place from the other so it was fit their coverings should bee severall And that every of the five curtaines was coupled to another with strings and â—aches it may be thus gathered 1. The words of the text are plaine vers 3. Five curtaines shall be coupled one to another and five one to another Which cannot be understood that five should be coupled to five but that every one of both the fives should be coupled one to another 2. vers 4. there is mention made of the second coupling so that the coupling spoken of before is the first coupling but if these two great curtaines should onely be joyned together there should be but one coupling in all The meaning then is that in the furthest edge of the first curtaine there should bee fiftie strings in the first coupling that is where it joyneth with the second curtaine for the first edge or side of the first curtaine had neither strings nor taches and in the furthest edge or selvedge were the strings in the first coupling and so likewise in the furthest side of the second curtaine in the second coupling where it was joyned with the third curtaine and so Augustine very well interpreteth So thou shalt doe in the second coupling Vbi committitur aulaum anlaeo tertium scilicet secundo c. Where one curtaine is joyned to another the third to the second which was coupled to the first 3. Neither is Tostatus reason sufficient for there needed not any such rings in the partition betweene the holy and most holy place to hang the vaile on for there were pillars and hooks appointed to that end to hang up the vaile vers 32. 4. And whereas Tostatus further giveth this reason why these two great curtaines were coupled together with golden rings Quia tâ—ta vis extensionis cortinarum pendebat à medio c. Because all the force and weight in the stretching out of the curtaines did depend upon the middest which would easily have parted if it had not beene surely tied and coupled together c. It may be answered that seeing the curtaines were large enough without any extension or stretching of them to cover the Tabernacle there was no such feare of drawing the one from the other and seeing no mention is made of the coupling of these two great curtaines together but onely of joyning five single ones together and five more together wee may rather thinke there was some other fastning made to stay the curtaines than to resolve of that which is not expressed QUEST VII Of the loops and strings how they were set and placed in the curtaines Vers. 5. FIftie strings or loops shalt thou make in one curtaine c. 1. Some think that the curtaines were tied together by strings and that one string of one curtaine was right against another in the other curtaine Genevens But this is not like for then the taches or hooks afterward appointed to be made vers 6. had beene superfluous If it be answered that the taches were set by the strings ad decorem onely for comelinesse Lippom. the text is against it vers 6. the taches were made for necessarie use to couple the curtaines together 2. Cajetane thinketh that these loops were not put to the curtaines Sed in â—pso corpore cortinae erant concisiones quinquaginta but there were fiftie holes cut in the bodie of the curtaines which were fastned together with double hooks that clapsed them on both sides together But the text sheweth that these loops rather than loope holes were made of blew silke they were not then cut out of the curtaines which were of blew silke purple and skarlet 3. Some are of opinion that the curtaines on both sides of the coupling had loopes and strings and that the rings as the Latine translator or buttons as Vatablus were in the middest and so were fastned to the loops on both sides so also Lyran. Montan. Oleaster and so they understand these words that the strings or loops should be one against another But the text favoureth not this interpretation for if there were strings or loops on both sides of the coupling of the curtaines why is it said that they shall be in the further edge of the first and likewise of the second curtaine why should the further edge of the curtaines be onely mentioned if both sides and edges had strings 4. Wherefore it is more agreeable to the text that in every coupling on the one side there were loops or strings and on the other side taches or hooks because in the description of the place where the strings should be onely the furthest edge or selvedge of the curtaine is spoken of which sheweth that in the neerest or first selvedge of every curtaine should be the hookes excepting the first curtaine which because it was not joyned to any needed not those hooks as the last curtaine in the further side had no loops or strings And concerning these words The strings shall be one right against another They are thus in the originall The taches shall receive or hold the women to her sister that is one to another Which must not be understood of the strings or loops that they should hold one another but the same phrase is before used vers 3. of the curtaines which should be joyned the woman to her sister one to another the strings then did not hold one another but they held together the curtaines Sic Iun. Piscator QUEST VIII How these first curtaines were disposed in the Tabernacle and how they hanged Vers.
these curtaines and coverings 1. Augustine by the ten first curtaines understandeth the ten Commandements and by the eleven the transgression of the law because that number exceedeth ten by one 2. Beda referreth the first curtaines of divers colours to the divers sorts of the faithfull and elect whereof the Church consisteth by the length of them the patience and longanimitie of the Saints by the breadth he understandeth charitie by the strings and loops the Commandements of God as in remembrance thereof they were charged to make fringes in their garments by the number of fiftie the great yeare of Jubile in the Kingdome of God or the grace of the holy Spirit which came downe upon the fiftieth day The haire-covering and rams skins he taketh to signifie the Pastors and guides of the Church by whom it is defended and protected from heresie by the red skins the Martyrs by the badgers-skins he would have signified those which have mortified the flesh with the lusts thereof 3. Gregorie by the curtaines understandeth the faithfull Qui per fidem in cordibus coelestia secreta vâ—lant Which doe vaile by faith in their hearts the heavenly secrets c. By the badgers skins the carnall which are sometime preferred in the Church By the inward curtaines such as are given to contemplation and shine in vertue 4. Rupertus by the rams and badgers-skins insinuateth the rich in the Church Qui Sanctis necessaria vitae sâ—bministrant Which minister necessarie things for life unto the Saints Thus diversly according to their severall conceits the Fathers doe allegorize the externall Tabernacle with the parts thereof with more curiositie than profit or edifying 4. But thus farre these typicall rites and ordinances may be mystically applied as we have Scripture to direct us 1. The three parts of the Tabernacle doe signifie the outward court the Church of the Jewes under the old Testament the holy place the militant Church in earth the most holy the triumphant Church in heaven Ferus As the Apostle sheweth that of this familie there is one part in heaven another in earth Ephes. 3.13 2. The Tabernacle in generall is a type of the Church of Christ for as that was habitaculum ceremonialâ— the ceremoniall habitation of God so this is the spirituall Levit. 26.11 2 Cor. 6.16 Piscator 3. The foure coverings shew the most sure protection and defence of the Church by Christ against all the assaults of Satan as our blessed Saviour sheweth that his Church is built upon a rocke that the gates of hell shall not prevaile against it Matth. 16. Marbach QUEST XV. How thicke the boords of the Tabernacle were Vers. 15. ALso thou shalt make boords c. 1. The length and breadth of these boords is expressed in the text but so is not the thicknesse 1. R. Salomon thinketh they were a cubit thicke So also Borrhaius But that cannot be for then from one outside to another it would be 12. cubits it being ten cubits from one inside to another for it was within six boords broad which made nine cubits and the two corner boords being halfe a cubit a peece made the tenth cubit Then it would follow that the first curtaines covered not the sides by two cubits But it is shewed before quest 8. out of the 13. verse that they reached downe to the ground within one cubit and that the second coverings of haire did hang downe on the sides to the bottome for they are said to cover the Tabernacle But if the boords had beene a cubit thicke and the Tabernacle from outside to outside were 12. cubits broad and the two sides made 20. cubits each side being ten cubits high then the curtaines of 30. foot in length could not reach to the ground by a cubit on each side Tostat. qu. 11. 2. Therefore Iosephus opinion is more probable that the boords were foure fingers thicke and no more though Montanus therein dissent from him thinking that they were of a greater thicknesse which yet he doth not certainly define With Iosephus consent Lyranus Tostatus with others And this may be a good conjecture thereof because that is the usuall scantling for the thicknesse of planke boord Seeing therefore the thicknesse is not specially mentioned it is like that therein Moses is referred to the ordinarie use QUEST XVI Whether the tenous were in the sides or in the bottome of the boords Vers. 17. TWo tenous shall be in one boord set in order as the feet of a ladder 1. The Latine Interpreter readeth In lateribus tabulâ— dua incastratura erunt c. In the sides of the boord shall be two regals or incisians whereby they shall one be joyned to another so also the Chalde or one run into another Septuag This reading Tostatus followeth who thinketh that these regals served to shoot the boords together in the sides that one might run within another 2. Oleaster also urgeth the Hebrew phrase because it is said The woman to her sister that is one against another He thinketh it more probable Quòd una ingrediabatur alteram That one went into another Contra. 1. If one boord should have beene shot within another there would have beene at the least an inch abated in the breadth of every boord in twentie boords twentie inches almost two foot above one cubit then the twentie boords being a cubit and halfe broad would not have made 29. cubits the length of the Tabernacle which was 30. cubits 2. And whereas all the boords were to have these two incisians one on the one side and the other on the other Tostatus is driven to confesse that the two utmost boords of the North and South side had but one incisian because they were joyned but on the one side to other boords qu. 11. 3. The Hebrew phrase inferreth no such thing but as Cajetane better expoundeth Quia aequales erant in omnibus incisiones Because the incisians were all alike the breadth the depth the spaces it is said A woman to her sister 4. The word in lateribâ—â— in the sides is not in the originall 2. Therefore the word jadoth which signifieth hands is rather taken for the tenons In imo tabulae in the bottome of the boords which some translate denticulos teeth Vatab. Some the hinges Chalde Iun. which went into the sockets or foot-stals of silver as is described vers 19. Two sockets under one boord for his two tenons Which sheweth that these tenons were not in the sides of the boords but under them because they went into the tenons Cajetan Lippoman So also Iosephus Singulis tabulis inerant cardines biâ—i immissi per duas bases Every boord had two hinges which went into the two sockets 3. These tenons are said to be set in order as the feet of a ladder not because they were made slope broad above and narrow below as Cajetane but for that as ladder staves they were equally distant one from another Iun. 4. There were not foure of
keepe the Passeover in the land of Canaan and not before 6. qu. Whether the keeping of the Passeover were the cause of their deliverance or that the cause of the other 7. qu. How these things should be as signets upon their hands and of the superstition of the Iewes in their fringes and frontlets 8. qu. Of the redeeming of the firâ—â— borne of uncleane beasts 9. qu. Of the conditions required in the first borne of cleane beasts 10. qu. Of the law of the redeeming of the first borne of men 11. qu. Of the spirituall application of the law of the first borne unto Christ. 12. qu. Whether the neerest way from Egypt to Canaan were thorow the Philistims country 13. qu. Why the Lord counselleth to prevent dangers 14. qu. Whether the like danger of warre feared with the Philistims did not befall the Israelites with Amilek 15. qu. Of the reasons why the Lord led his people about by the wildernesse 16. qu. Whether the Israelites came up armed out of Egypt or five in a ranke 17. qu. Whether the rest of the Patriarks bones were remoued with Josephs 18. qu. Who it was that appeared in the cloud and how 19. qu. Of the divers properties of the cloud 20. qu. How this cloud differed from other clouds 21. qu. When the cloud began first to appeare 22. qu. When the cloud and fierie pillar ceased 23. qu. Of the foure great miracles which the Lord wrought for his people in the desart 24. qu. Whether the cloud also served to shelter them from the heat of the Sunne 25. qu. Whether the cloud and fierie pillar were two iâ— substance or but one 26. qu. Whether it were a true naturall fire that gave them light by night 27. qu. Whether the pillar of the cloud were moved by any naturall motion 28. qu. Of the times of removing and staying of the cloud Questions upon the fourteenth Chapter 1. QUest Of the place where they are commanded to pitch 2. qu. Why the Lord would have them pitch in so discommodious a place 3. qu. How Pharaoh had word where the Israelites camped 4. qu. Of Pharaohs chariots and horse-men and whether there were any foot-men in this host 5. qu. How the Isaelites are said to come out with a strong hand 6. qu. Whether the Israelites cried unto God in faith 7. qu. Of the great sinne of the people in expostulating with Moses 8. qu. Whether Moses did suffer the people at this time to passe without reproofe for their murmuring 9. qu. When the Lord spake these words mentioned to Moses 10. qu. VVhen Moses cried unto God and how and for what 11. qu. How the Angell is said to remove 12. qu. VVhat winde it was which did blow upon the red sea 13. qu. At what time of the night the sea was divided where Pererius is confuted which thinketh that the Israelites staied five or six houres upon the sea shore before they entered 14. qu. VVhether one way were made in the sea or twelve wayes for every tribe one 15. qu. VVhich of the tribes first entred into the red sea 16. qu. VVhether the Israelites went thorow the midst of the red sea or onely a part of it 17. qu. Of the division of the red sea not the worke of nature but altogether miraculous where Josephus report of the Pamphylian sea giving way to Alexander the great is examined 18. qu. The division of the red sea and of the river Iordan compared together 19. qu. Of the blindnesse of the Egyptians running headlong upon their owne destruction 20. qu. VVhy the Lord looked in the morning toward the Egyptians 21. qu. By what degrees the finall subversion of the Egyptians was wrought in the red sea 22. qu. Of the number of the Egyptians that perished 23. qu. VVhether Pharaoh himselfe were drowned in the sea 24. qu. Whether the Israelites were all gone over when the Egyptians were drowned 25. qu. Why the Egyptians dead bodies were cast upon the shore 26 qu. Of the red sea whence it is so called 27. qu. Of the fabulous reports of the Heathen writers concerning the causes of the departure of the Hebrewes out of Egypt 28. qu. Of the comparison betweene the red sea and Baptisme 29. qu. How the people are said to beleeve Moses or in Moses Questions upon the fifteenth Chapter 1. QUest Of the authoritie and excellencie of Moses song 2. qu. In what order Moses the children of Israel and Miriam sang this song 3. qu. The end of the song of Moses 4. qu. Why the Scripture speaketh so much against horse used in battell 5. qu. How the Lord is said to be the strength and song of his King 6. qu. Whether God appeared in any visible shape unto the Israelites at the red sea 7. qu. In what sense Moses saith hee would build the Lord a Tabernacle 8. qu. How the Lord is said to be high 9. qu. In what sense the Lord is said to be a man of warre 10. qu. Why now it is said his name is Jehovah 11. qu. Of the names of the Captaines set over threes 12. qu. What is meant by the blast of his nostrils 13. qu. Of the vaine boasting of the Egyptians 14. qu. What are the strong before whom the Lord is preferred 15. qu. How the Lord is said to bee fearefull in prayses 16. qu. Wherein the Egyptians are compared unto lead 17. qu. How the earth is said to have swallowed them 18. qu. How the Lord will lead and carrie his people 19. qu. What is meant here by Gods holy habitation 20. qu. What nations should be afraid of the Israelites 21. qu. Why the Lord is said to plant his people 22. qu. In what sense the Tabernacle of the Iewes was called a firme and sure Tabernacle and how long the Temple continued at Ierusalem 23. qu. Of the meaning of these words For ever and ever 24. qu. Whether the 19. verse be a part of Moses song 25. qu. Whether the Israelites went straight over the red sea 26. qu. Of the divers kinds of women-singers mentioned in the Scripture 27. qu. Whether women did at any time publikely prophesie 28. qu. Why Miriam is said to be the sister of Aaron and not of Moses 29. qu. Why Miriam taketh a timbrell 30. qu. Whether the women came with pipes beside timbrels or with dancing 31. qu. Of the lawfulnesse of Instruments of musike 32. qu. Of dancing 33. qu. Whether Miriam did sing the whole song or repeated onely the beginning 34. qu. Whether the desart were simplie a desart and barren place 35. qu. The desart of Shur and Etham were all one 36. qu. Of the place of Marah 37. qu. Of the grievous sin of murmuring 38. qu. Of the divers murmurings of the children of Israel 39. qu. Whether the wood had any vertue that Moses cast into the water 40 qu. Whereon the miracle consisted of hâ—aling the waters 41. qu. Why the Lord used this meanes in healâ—â—g the waters 42. qu. Of the mysticall
cor H. inter H. cor T. mut pers Hebrewes fables The manner of espousals Labans craft Beauty how far to be respected in marriage Abuses to be avoyded in mariage feasts How Leah was not discerned of Iacob Hebrewes fables How farre the fathers are to be imitated S. sin f plur C. inter Ch. cor H.S. alt T. G. T.r. S. ad S. ad S. alt S.G. T.C.r. divers sig T.B.G. H.S. cat T. B· H.S.c. T.B.r. S.c. T. H.r. S.c. S. ad Procreation the gift and worke of God Mandrakes have a strong â—avour Epiph. in philolog c. 4. Mandrakes whether their vertue is to make women conceive Of the description of mandragoras The vertue operation of Mandrakes Hebrewes fables Leah doth not name her son Gad of fortune Iacob hath not only the parti-coloured goats but sheep also Most particoloured sheepe in Palestine The Latine translation refused of the Romans themselves Strange births procured by the conceit and fancie of the minde The force and power of the affections S.T. ad C.r. cor C.r. cor div sig S. cor S.H. cor S. ap f. prop. B. mut temp S. cor S. ad B. H. ad Ch. S. ad H.c. H. de Ch. cor S. ad H. S. ap f. pr. H.c. H.S. det S. ad Who are understoâ—d to be Iacobs brethreÌ„ S. ad S. ap f. pr. S.C. cor C.c. S.C.c. T.B.r. divers fig. T.r. S. app f.p. divers accep B.G.r. Hebrewes curious â—â—servations Why mention is here made only of Iacobs eleven children Hebrewes conceits The Angels not understood by the seven spirits Revel 1.4 H. ad T.G.r. T.P.G.r. H.S. mut temp H.c. H.S.c. divers sig B. Gr. H. trans H.S.C.c. H.S.c. S. ap f. pr. H.S.B. pr. f. â—p Of divers kinds of bowing the body Salem and Sichem whether one place H. det diff ver Ch. c. H. deâ— H.S.C.c. S.P. divers signif T.B.r. S. ad S.c. H. inter H. cor â— b.g.r. Hebrewes uncertaine collections Simeon and Levi whether to be excused in part Reasons for the justification of Simeon and Levi their acts answered The circumstances of the cruell acts of Simeon and Levi weighed Jacobs sentence against Simeon and Levi explained H. det Ch. mut T. r. differ sig S. ad H. det div sig app s. pr. S. c. H. det H. det S. trans H. S. cor T. B. r. H.C. app f. pr. S. ad S.c. How Benjamin is numbred among those that were borne in Mesopotamia S. cor S. cor S. cor S. ad T. cor S. ad H. ad S. cor S. S. cor B. S.H.C. S. S. C. app f. pr. S. H. S. Aholibamah whether the same with Iudith Of Sibeon and Anah Basemath Ismaels daughter Amalek how counted among the sons Adab Of the Horites what people they were Dishon three of that name Gen. 39. â— Hebr. 13. â— Ambr. lib. de Ioseph c. 5. Ambr. lib. â— offâ— c. 14. De utilitate nihil perdideraÌ„t qui acquisierant perpetuitatem â—elius fuit conferre aliquid de fructibus quà m to tuâ— de jure amittere offic 2.16 Non venditionem sui juris sed redemptionem salutis puâ—â—banâ— ibid. Greg. hom 〈◊〉 in Ezechiel Psal. 101.1 Detersa est irâ— quae apparebat non erat ostensa est misericordia quae erat non apparebat Greg. ibid. Toletan 5â— can 5. Gen. 49.24 Ioseph ofâ—asaph â—asaph to adde H. cor divers sig S. det H. det S. ad H.c. H. alt H. ad S.c. T.c.r. T.r. Why Ioseph is said to be a child his yeares being expressed before In what cases priâ—ate admonition is not necessary before publike accusation Why parent loâ—â—â—heir youngest children best The remedie against envy Ioseph wherein a type of Christ. How Iacob rebuked Ioseph Iosephus in errour The judgement of Simeon and Levi. The divers senses of that word sheol Nephesh taken in Leviticus for a dead corps S.c. S.c. C. ap f. pr. H. cor ap f. pr. T.r. C. cor H.c. T.P.r. T.H.r. H.c. H. 〈◊〉 H.c. L.C.r. S.H.c. simil ver T.r. T.B.G.r. T.P.r. Iudah and his children married very young Adullam the nâ—me â—f a village in the tribe of Judah Thamar whether the daughter of Sem. Unnaturall lust how many wayes committed Er or Onan whether the greater sinner Moses Law Deut 24.5 whether to be understood of the naturall brother Why Thamar is adjudged to be burned Iudahs his rigorous oversight in adjudging a woman great with childe to the fire Why Christ condemned not the adulteresse Ioh. 8. T.B.r. C.c. C.att. H. det T.C.r. H.c. T.C.r. H.S. alt C.c. H.c. H.c. S. ad H. cor T.r. H.c. Iosephs maner of imprisonment H. ad S. ad T.r. T.r. S. det T.r. H.S.c. S.B.c. H. det T.r. divers sig T.r. H. det Canaan why called the land of the Hebrewes The hanging upon the crosse an ancient punishment S. ap f. pr. T.r. H. alt H. det T.G.r. H. det S.c. T.B.r. H. alt H.S.c. H. cor C. alt Ga. T. H.r. S. det C. ad H.c. ad divers sig C.r. T.S.r. H. cor H. cor The soothsaiers blinded Pharaoh a common name to the Kings of Egypt Ioseph knew not Pharaohs dreame aforehand as Pererius This plentie and famine not procured by naturall causes The increasing of Nilus in the yeares of plentie how many cubits How the corn was preserved Of the citie On. Why Ioseph marieth the daughter of an Idolater Iacob and Iosephs yeares compared together At 30. yeares a man fit for publike imployment How it was wrought that Iacob had notice all this while of Iosephs being in Egypt The phrase to bâ—eake bread whence taken The Latin corrupt S.C.H.c. T. G.r H.S. ad C. c S.c. S.H. alts T.r. S. cor T.C.r. T.G.r. S. G. c. T. C.r. H. cor H. cor H. cor T.B.G.r. Reconciliation of places How a booke is used in the ministring of an oath Three notable fruits of affliction Affliction maketh us to know God Affliction bringeth us to know our selves Affliction teacheth us to know the world what it is T.B. r H. ad H. det S. cor H.S.c. T.r. H. aâ— Tr. S. ad H. det S. mut pers H.c. inter T.r. Hebrewes fond collections Hebrews vaine confidence Why the Egyptians refused to eat with the Hebrewes The ancient use of sitting at the table Readings of the word Shacar to be drunken H.G.r. H.G.r. H.S.c. H.S.c. T.r. B.G.T.r. Divers opinions of them which justifie this fact of Iosephs examined Ioseph not to be charged here with agrievous sinne Iosephs fault how it may bee extenuated though not justified What iniquity they meane that God had found out Benjamin why called a little lad at thirty yeares Bellar. lib. â— dâ— Monach. cap. 24. S.C.c. S.H.c. T. S.c. S. T.G.r. H. cor H.S.c. S. cor B. T.r Whether Ioseph 〈◊〉 revealâ—◠〈…〉 the 〈◊〉 of his 〈◊〉 against him Hebrewes curious collections Hebrewes â—ables H.S.c. H. c. T.C.H.r. T.P.r. S. c. H. S. c. S. c. H. dâ—â— â— c H. det S. alt S. alter divers signif S. add S. add S. cor S. cor S. cor S. ad divers signif S.