will finde grace with him CHAP. XXIII 1. The Argument and Contents THis Chapter treateth 1. Of the death of Sarah and Abrahams mourning for her vers 1 2. 2. Of Abrahams care for her buriall both of the communication had with the Hittites and of the purchase of the ground at the hands of Ephron vers 12. to 18. Lastly of the funerall it selfe vers 19. 2. The divers readings v. 1. In Ciriah Arbe C.B.G.P. the City Arbee H.S.T. Arbee which is in the vally S. the others have not this clause v. 3. Rose from the office of the funerall ab officio funeris H. from the dead S. from the fight of the dead or corps caeter v. 4. To bury my dead H. to bury my dead from me S. out of my fight or face caeter v. 5. Not so my Lord. S. the rest have it not v. 9. Cave of Machpelah G.B.T.P. double cave caet but it seemeth rather to be the proper name of a place vers 17.19 v. 10. Ephron dwelled H.G. stood in the middest C. sate in the middest caeter jashab signifieth both to dwell and sit he sate at this time in the middest among them v. 13. Because you are with me heare me S. I pray you heare me H. If you will shew me mercy Ch. B.G. if you be that man Tr. 1. If you be the ruler and Lord of the ground If you will give it B.G. heb if then without any other words v. 15. I have heard S. heare me caet v. 16. Which is received for merchandise in every Province G. which is currant among merchants B.G.S.H. which passeth among merchants Tr. 1. The Explanation of doubtfull questions QUEST I. Of the yeares of Sarahs life why noted Vers. 1. ANd Sarah lived an hundred twenty seven yeares c. 1. The Hebrewes note that the death of Sarah is immediately joyned to the birth of Rebecca according to that saying in Ecclesiastes The Sunne riseth and the Sunne setteth Mercer 2. She is the only woman whose whole age is recorded in Scripture 3. Because the words are she lived an hundred years twenty yeares and seven yeares some Hebrewes note by the dividing of the yeares that she was at an hundred yeares as faire as at twenty and as chaste as at seven But this is too curious seeing that the like phrase is used in setting downe Ismaels years Gen. 25.17 in whom the like constancie especially in goodnesse appeared not 4. Isaack was at this time thirty seven yeare old being borne in Sarahs ninety yeare therefore the Hebrewes observe that the letters of the first word vaiihu doe make thirty seven insinuating thereby that these were the best dayes of Sarahs life after the birth of Isaack in whom she joyed 5. But it is not like that Isaack was now thirty sâ—ven yeares old and Sarah died the same time when Isaack was offered up the Devill representing the manner thereof to Sarah as the Jewes fable whereupon shee tooke a conceit and died for whereas Abraham returned from Mount Moriah to Beersheba againe and there dwelled Gen. 22.19 but now he was removed to Hebron where Sarah died there must needs some good space of time come between Isaacks offering up and Sarahs death Perer. 6. Whereas the word is put in the plurall the lives of Sarah we need neither refer it to three lives in man the vegetative sensitive intellectuall life nor to the changes alterations wich seemeth to make one life many but the word is so used according to the phrase of the Hebrew language Calv. QUEST II. The City of Arba whence so called Vers. 2. SArah died in Kiriatharba Which City Arbah which signifieth foure was so called 1. Neither of the foure giants Ahiman Sheshan Talmai Anach Num. 13.23 for these were long after Abrahams time 2. Nor yet of the foure Patriarks Adam Abraham Isaack Iacob there buried for neither can it be proved that Adam was there buried and it was so called before the other were there buried 3. Neither was it so named of the forme and fashion of the City which should consist of foure parts 4. But the Citie bare this name of Arbah the father of Anak Iosu. 14.14 and 15.13 Mercer QUEST III. Of Hebron supposed to be the City of Iohn Baptist. THe same is Hebron 1. This City was not so named of Hebron which came of one of the sonnes of Caleb mentioned 1 Chron. 2.42 for it was so called long before his time 2. It is probable that this City Hebron was the place of Iohn Baptists Nativity for this City did belong to Iudah and was a City of the Priests 1 Chron. 6.55 it was also situate in the hilly Countrey Iosua 14.12 so was the City of Iohn Baptist both a City of Iudah belonging to the Priests where Zachary his father dwelt and had the situation in the hill Countrey Luk. 1.39 3. This Hebron is said to bee in Canaan as it is taken for the name of the whole Countrey for the Canaanites were also one of the seven Nations that inhabâ—ted that Countrey to whom Hebron belonged not but to the Hittites Perer. 4. Hebron signifieth a society or conjuâ—ction for there Abraham and Sarah â—saack Rebecca Iacob Lea lay buried together as honourable couples from hence then it seemeth the name was derived Muscul. QUEST IV. Whence Abraham came to mourne for Sarah Vers. 2. ABraham came to mourne c. 1. Neither is it like that Abraham at this time dwelled in Beersheba and Sarah in Hebron and that he came thence hither to bewaile Sâ—rah for Abraham as he bewailed Sarah being dead so he would not be wanting to her in her life 2. Neither did Abraham come from burying of his father Thare as some thinke whom Pererius would have to die two yeare before but the truth is that he was dead 62. yeares before for Abraham was now 137. yeares old who was borne in the 70. yeare of Tharehs age who lived 205. yeares in all so Abraham was 75. yeares old when his father died Gen. 12.5 to that adde 62. so shall we have Abrahams age of 137. 3. Neither doth this comming of Abraham signifie onely his addressing and preparing of himselfe to mourne Mercer 4. But Abraham commeth from his owne tent into Sarahs to mourne for her for they had their tents and habitations apart as it may appeare Gen. 24.67 Iun. QUEST V. Wherefore Abraham weepeth over the corps of Sarah Vers. 2. TO mourne for Sarah and to weepe for her 1. As Abraham by his weeping shewed his affection so by his mourning voice he set forth the vertues of Sarah and bewailed his losses Perer. 2. He weepeth over the corps not to provoke himselfe to weepe by the sight thereof being of late so much lightned with joy for Isaacks deliverance as some Hebrewes thinke but according to the use which then was and after continued among the Jewes which was to weepe a certaine time at the bodies or graves of the dead as
c. This calling of Abraham from among the Chaldeans without any merit or desert in Abraham who lay drowned in the dregges of superstition is an argument of our free and gracious election in Christ without respect of any worthinesse in us as the Apostle saith We are saved by grace through faith Ephes. 2.8 Calvin Perer. 2. Doct. Vocation of the Gentiles CYrill also well noteth Ex vocatione Abraha prasignata est vocatio Iudaeorum Gentium c. By the vocation of Abraham is signified the calling of the Iewes and Gentiles who was the father of the faithfull and beleevers 3. Doct. Canaanites in the Church Vers. 6. THe Canaanite was in the land c. As there were Canaanites in the promised land so there are Canaanites in the Church such as challenge to themselves the name and profession of the Church being but Usurpers and Canaanites whom God shall one day cast out as Iosua did the Canaanites Marloret 4. Doct. Abrahams faith in Christ. Vers. 8. HE built an Altar to the Lord c. Abraham knew well enough that God was not pleased with the bloud of beasts his faith therefore directeth him to the bloud of Christ whose day Abraham saw and rejoyced Ioh. 8.56 Calvin 5. Places of confutation 1. Confut. Against the Iewes the Messiah shall not erect a temporall Kingdome Verse 3. IN thee shall all the families of the earth be blessed c. The Messias then promised to Abraham shall not come to conquer the nations by the sword or to erect a temporall Kingdome as the Jewes imagine but he shall be the cause of their spirituall blessing to deliver them from the wrath and curse of God Luther 2. Confut. Against Monkes that pretend Abrahams example Vers. 4. SO Abraham departed c. The example of Abraham leaving his Country is unfitly alleaged by the Papists as a ground of Monasticall life 1. Abraham had the expresse commandement of God so to doe but they can shew no warrant out of Gods word 2. Abraham went from Idolaters but Monkes goe unto Idolaters and the profession of Idolatry 3. Abraham went he knew not whither but the Monkes know very well whither they goe to ease pleasure riches Muscul. 3. Confut. Against the invocation of Saints Vers. 8. HE built an Altar and called upon the name c. This manner of invocation used by the fathers of the old Testament should be a patterne unto true worshippers of God under the new They onely invocated and called upon the name of God we read not of any other of the holy men their predecessors whom they made their advocates Wherefore it is a superstitious and new doctrine 〈◊〉 call upon any in prayer but the Lord. 4. Confut. Against naked ceremonies without the spirituall substance FUrther the building of the Altar was but the outward forme and ceremonie the substance was the invocation of the name of God We learne that ceremonies are but vaine observations if they be not referred to the spirituall worship Wherefore hypocrites relying upon outward rites doe but worship God in vaine Calvin 5. Confut. Against pilgrimage ABraham came into the land of Canaan 1. Neither of an unstable minde which maketh many to change Countreyes 2. Nor of a thirsting desire to see strange fashions and learne curious Art◠as Pythagoras Empedocles Plato among the heathen travelled 3. Nor yet of a covetous minde to enrich himselfe as Merchants use 4. Not yet of a superstitious devotion to visit the Sepulchers of holy men and to goe in pilgrimage to holy places which cause Pererius alloweth for he came from Mesopotamia where Paradise was and by likelihood Adam and Melchisedech and other holy Patriarkes buried 5. But he travelleth both to be delivered from the perillous society of Idolaters where he lived as also with a purpose to draw others to the knowledge of God 6. Confut. Against them that measure religion by plenty Vers. 10. THen there came a famine in the land Before Abraham came into Canaan we read of no famine as soone as he is entred a famine followed him Wherefore it is a frivolous objection against the Gospell if where it is professed famine sometime be sent and scarcity of things for so in the time of Elias and Elizeus there hapned famines and in Saint Pauls time under Claudius Luther This was the foolish argument of the idolatrous women who to justifie their superstition thus alleaged When we burnt incense to the Queene of heaven we had all things plenty c. Ierem. 44.17 7. Confut. Hebrewes come not of the Egyptians ABraham went downe to Egypt 1. Hence appeareth the errour of Possidonius Appion with others that thinke the Hebrewes tooke first their originall from the Egyptians 2. They also are here confuted who thinke that Egypt before Homers time was a navigable Sea or fennie ground not habitable which in continuance of time was gained from the water Herodotus calleth it accessionem terra fluminis donum an addition to the land and a gift of the floud for we see that Egypt was an habitable Countrey in Abrahams time nine hundred yeares before Homer who lived as most hold an hundred yeare after the Trojane warre which fell out about the same time that Heli was Judge in Israel so that Homer flourished under Salomon nine hundred yeares and more from Abraham from the 75. yeare of Abrahams age to the going of the Israelites out of Egypt are foure hundred and thirty from thence to the building of the Temple under Salomon foure hundred eighty 3. As those that doe make the land of Egypt too young so Iosephus maketh it too ancient that affirmeth that there were Kings in Egypt for the space of 1300. yeares and more before Salomon whereas from the floud untill Salomon there are not accounted above 1335. yeares in all and it is not like that within 35. yeares after the floud Egypt could be inhabited much lesse have a King 6. Morall observations 1. Morall Observ. To forsake all and follow Christ. Vers. 1. GEt thee out of thy Countrey c. By the example of Abraham that left his Countrey and kindred to obey the calling of God we learne to forsake father and mother and whatsoever else we have in the world to follow Christ for our Saviour saith He that loveth father or mother more than me is not worthy of me Matth. 10.37 Marlor 2. Morall Observ. A good name the gift of God Vers. 2. I Will make thy name great c. As men ought not ambitiously to hunt after the praise of men as the Pharisies did Matth. 6. so we ought not to neglect a good name in the world we see here it is the blessing of God and promised to Abraham Perer. The Apostle also saith Procure things 〈◊〉 in the sight of all men Rom. 12.17 3. Morall Observ. Good men have their enemies Vers. 3. I Will curse them that curse thee c. Abraham though a just and upright man yet he
c. câ—t v. 22. I wil extend my hand S. I doe lift up my hand H. I doe lift up my hand in prayer C. I have sâ—â—â—râ—e lifting up my hand T. I have lâ—ft up my hand cat sic hebr v. 23. Frâ—â— a threed to a 〈◊〉 lâ—â—chet S. C. P. heb to the string of the 〈…〉 ad corrigiam â—aligâ— H. either a threed 〈◊〉 leâ—chet cat 3. The explanation of doubtfull questions QVEST. I. Of what Countrey these foure Kings were that fought against Sodome Vers. 1. THese Kings here named were neither Armenians as Eâ—pâ—leâ—â—us in Eusebius which was a Countrey too remote from Sodome 2. Nor yet Persians which was the opinion of one Diâ—â—orus Tâ—rseâ—s for as yet the Persians had no dominion but were in subjection to others 3. Neither is Mercaâ—â—â— reason good that these were not under the Assyrians because they are called Kings for the King of Assur had other Kings under him as he saith Are not my Princes altogether Kings Isay 10.8 as the Romans had divers Kings tributary to them 4. But Iosephus opinion is more probable that the Assyrians at this time were the chiefe commanders and that these foâ—re were the captaines of the King of Assurs armies And this may appeare because the five Kings of the valley had beene subjects twelve yeares vers 4. but in those dayes all the East Countries were in subjection to the King of Assur 5. The Hebrewes by these foure understand the foure Monarchies by Seâ—naâ—r the Monarchie of the Chaldeans by Ellasar the Persians by Elam the Grecians by the Nations the Romans that as these foure did fight against Canaan 〈◊〉 were overcome of Abraham so the foure Monarchs should afflict Israel but at the last should be subdued by their Messiah whom they imagine shall be a temporall King where in they are in error and blinded to this day 6. Some make an allegory of this story understanding by the foure Kings the foure affections by the five Kings of Canaan the five senses subject to the affections which shall be freed by Christ but it is not fit thus to convert historicall narrations into allegoricall collections ex Mercer QUEST II. Of the particular Countries of these foure Kings Vers. 1. AMraphel This could not be Nimrod as Lyranus and Tostatus thinke for if Nimrod were Belus the father of Ninus he was dead above an hundred yeares before for Abraham is held by Eusebius and others to have beene borne in the 43. yeare of Ninus reigne who reigned 89. yeares longer and Abraham was now about 80. yeare old It is more like that this Amraphel was Ninus the sonne of Semiramis that reigned after her Semiramis reigned 42. yeares after Ninus and Ninias after her 38. yeares so that Abrahams fourescore yeare fell out in the 28. of Ninus reigne Perer. Arioch could not be King of Pontus being a Countrey so farre distant as Hierome readeth and toward the West nor yet of Hellespontus as Tostatus but this Ellasar was a part of the Province Susiane belonging to Assiria there is mention made also of one Arioch King of the Elameans Iudith 1.6 but that was Dejoces King of the Medes sic Iunius Chedorlaomer King of Elam that is of the Elymeans or Elamites as Iosephus called them in the upper part of Persia. Tidal King of the Nations not so called because of his large Dominion but both because he was King of the neare Countries Northward which was inhabited by reason of merchandise of people of divers Countries where was Galilea called of the Gentiles Iun. Perer. also because he had in his armie people of divers nations Calvin a learned man maketh it a proper name calling Tidal King of Goiim Concenâ— Mercer QUEST III. Of the Vale of Siddim of the salt or dead Sea Vers. 3. These joyned together in the vale of Siddim 1. That it was a salt Valley as the Septuagint read it is like because it was full of pits of brimstone vers 10. also it is probable that it was full of tilled and field grounds as the Chalde translateth and the word Siddim signifieth it was not then a desart and untilled valley as Eugubinus readeth neither yet full of wood as the vulgar Latine hath for then it had beene an unfit place for them to joyne battell in 2. That which was the Vale of Siddim is now the salt Sea called the dead Sea or Lake Asphaltite of the store of brimstone which Lake was not there before the destruction of Sodome and Gomorrha as Cajetane and Oleaster thinke but caused by the overthrow of those Cities For though it be a great Lake 1680. furlongs in length and 150. in breadth as Iosephus writeth yet considering the extraordinary worke of God in the destruction of those Cities it might be gathered together and partly breake out of the earth by Gods speciall worke to be a perpetuall monument of Gods judgements upon those wicked Cities Perer. QUEST IV. Of the Rephaims Vers. 5. SMote the Rephaims c. 1. Moses maketh mention of the overthrow of those Gyants that Gods power might be knowne in giving victory to Abrahams small company against them that were too strong for Gyants Chrysostome 2. Raphaim is sometime taken for strong men such as Gyants are as Deut. 2.20 the Zanzummims are said to be Rephaim Gyants but here they are taken for a certaine people of the Canaanites as appeareth Gen. 15.20 which might be so called of the Gyant Harephah 1 Chron. 20 4. 3. Ashtaroth Carnaim 1. It is also called Ashtaroth simply without any addition Iosu. 13.31 2. Carnaim signifieth having two hornes wherein Nehumannus is deceived that thought Ashtaroth to be an hill with two tops for Eusebius testifieth that there was a City not farre from Sodome called Carnea 3. Ashtaroth Augustine saith in the Punick language signifieth Iunones the goddesse Iuno some thinke that it came of Astarte which was the name of Venus Cicer. lib. 3. de Natur. Deoâ— Perer. ex Musc. but it is most like to come of Ashterah the Idoll of the Sidonians which was made like a sheepe 4. Zuzims are the same which are called Zamzummis Deut. 2.19 where mention also is made of the Emims vers 10. 5. Shaveh Hierome saith there was a City of that name not farre from the Countrey of the Sodomites and Mercerus taketh it to be the name of a City here but seeing another City is named with it Kiriathaim which was also called Kiriath Baal and Kiriath Jarim the City of woods it is more probable as Iunius Tostatus Oleaster read that Saveh rather signifieth the Plaine of Kiriathaim for to joyne two Cities together being much distant hath no great shew of reason 6. The Horitâ—s are the Horims that dwelt in Mount Seir before the children of Esau chased thâ—â— thence Deut. 1.11 Borchardus saith there were five Mountaines called by the name of Seir 1. par c. 1. numer 8. It was called Seir that is hairie
seed and beleeved they should possesse it in time 2. Abraham had great store of cattell treasure and houshold and of other goods which he gave unto Isaack Gen. 25.5 bestowing onely gifts upon his other sonnes 3. She desired that Isaack might be heire of Abrahams name and bloud as the Lord faith afterward that his seed should be called in Isaack QUEST VII Whether Hagar carried Ismael upon her shoulder Vers. 14. PVtting it upon her shoulder and the childe also 1. It is not like that Ismael being now a youth of twenty yeares old was laid upon his mothers shoulders to beare as the Septuagint read or that Abraham was constrained to binde Ismael with cords and lay him upon his mother for v. 18. she is bid to take him by the hand not to lay him upon her shoulder and whereas shee is said to cast him from her this was done not out of her armes but animo in her mind and affection Augustine Iunius Or taking him into her lap being sicke she after despairing of his health put him from her Mercer whereas also hee is called jeled a childe this word is used not onely of infants but of young men Genes 4.23 and Hierome well noteth that all children are so called in respect of their parents 2. Neither is it here a metaphoricall speech as Cajetane saith that to lay Ismael upon his mothers shoulders was to commit him to her care 3. But the sentence is thus distinguished as the Latine readeth well that whereas there are two words he gave and imposed or layed on this is to be referred to the bottle of water and bread the other to the child 4. As for that conceit of the Hebrewes that Ismael was sicke and through griefe fell into a dropsie or some inflammation which was the cause the bottle of water was so soone spent it hath small ground QUEST VIII What the reason is that Abraham gave Agar and Ismael no better provision HE tooke bread and a bottle of water c. How commeth it to passe that Abraham being so rich a man and loving Ismael so well should send him out with no better provision seeing that they were not to send away their servants empty but to give them a liberall reward of sheepe come and wine Deut. 15.13 1. Cajetane thinketh that by bread and water all other victuals are expressed and that Abraham gave them both servants and cattell being both his father and very rich and so both willing and able neither would he deale worse with Ismael his first borne than with the rest of his sonnes to whom he gave gifâ—s Genes 25.5 sic Cajetan But the Scripture it selfe gain-sayeth Cajetan herein which omitteth not to make mention of the very bottle which Abraham gave to carry the water in then by all likelihood the other gifts or greater value should have beene spoken of 2. Neither need we with Rupertus to seeke out an allegory that by Hagars carrying of water and not wine is shadowed forth the old Synagogue labouring under the literall sense of Scripture 3. Wherefore Tostatus thinketh better that Abraham gave Hagar no more than these necessary helpes in her journey 1. Either because Sarah the dame of the house would have it so whom God commanded Abraham to heare in this case 2. Or for that the Lord had promised to provide and take care for Ismael 3. Or Abraham might afterward remember Ismael with a portion among the rest of his brethren sic Tostatus 4. Or Abraham did thinke to send them a supply afterwards they sojourning not faire off 5. Or Abraham being in griefe and heavinesse for their departure might forget to doe that which otherwise he would have done for it seemeth he did it in haste Calvin Among which reasons I take the first and the last to be most probable QUEST IX How Hagars eyes were opened Vers. 19. GOd opened her eyes c. 1. Not that her eyes were shut before 2. Neither as though this fountaine which the Angel shewed did suddenly breake out of the ground as some think ex Vatablâ— 3. But caused her to see the well which either by reason of her griefe she before regarded not Calvin or she saw it not by reason of the farre distance or for that it was in some hidden place Perer. Thus the two Disciples are said not to have knowne and discerned Christ till their eyes were opened Luke 24. 4. Rupâ—rtus gathereth from hence a further mystery that as Hagar wandring in the wildernesse was brought to see a fountaine of water so the Jewes in the end of the world shall be called and brought to the knowledge of the truth QUEST X. Abimelech rather of feare than love maketh a league with Abraham Vers. 22. ABimelech spake unto Abraham c. 1. Some thinke that Abimelech not of any suspition or jealousie toward Abraham but for love of his vertue and seeing him to be a man prosperous and beloved of God both by reason of the victory given him against foure Kings when he recovered Lot and the honourable congratulation of Melchisedech that met him and now the rate birth of his sonne Isaack for these causes he desired his friendship Pererius 2. But it is more like that Abimelech feared Abrahams greatnesse and therefore of feare rather than love desired to make a league with him Muscul. Calvin for it is no other like but that Abimelech was affected to Abraham as afterward to his sonne that sojourned in the same place and how Abimelechs affection stood toward Isaack the Scripture sheweth Wherefore came yee to me seeing you hate me c. Gen. 26.27 yet Abimelech desireth also to make a covenant of friendship with Isaack QVEST. XI Of the gifts given to Abimelech and the seven lambs Vers. 27. ABraham tooke sheepe and beeves c. Pererius thinketh that no other ceremony was used in making this covenant but only an oath betweene them but this giving of sheep to Abimelech sheweth that some other rite and solemnity was performed Muscul. 2. And hereby Abraham doth acknowledge his homage to the King of the place for though all this land was promised to Abraham yet the time of his actuall possessing it was not yet come 3. The seven lambs were not money stamped with that marke but so many in the kind which Abraham giveth as a price or redemption of his well that he might enjoy it quietly afterward Calvin 4. And these seven lambs did not belong unto the covenant as a rite and ceremony thereof for then Abimelech would not have asked what they did meane v. 29. But they were as an earnest given for the redeeming of the well Perer. 5. Augustine thinketh that Abraham bought with them that parcell of ground where he planted a groave and it is not unlike for before this time Abraham is not sound to have planted any QVEST. XII Of the name and City of Beersheba Vers. 31. WHerefore the place is called Beersheba 1. The word
Mamre 1. This Mamre and Hebron were all one as is expressed vers 19. from whence not farre off was the plaine or valley of Mamre where Abraham dwelt so long time whence he espied and marked this place as fittest for buriall 2. Here all the circumstances used in bargaining and selling are expressed as the bounding and confronting of the place as also the appurtenances namely the trees 3. Like as Ieremie in making a solemne purchase with writing sealing witnesses and delivery chap. 32. did thereby shew the certainty of the returne of the Israelites into that country againe So Abraham by making sure worke in this contract doth professe his hope of obtaining the land of Canaan as God had promised QUEST XIII How Moses and Steven reporting this story may be reconciled THere remaineth yet a great question that whereas Abraham in this chapter is said to have bought a burying place of Ephron the sonne of Zoar Stephen reporting the same storie saith that Abraham bought it of the sonnes of Emor sonne of Sichem Act. 7.15 16. Now that these places may be the better reconciled I will set downe the words themselves as they were uttered by Saint Stephen Act. 7.15 16. So Iacob went downe into Egypt and he died and our fathers and were removed unto Sichem and put in the Sepulcher which Abraham had bought for money of the sonnes of Emor sonne of Sichem Out of these words foure principall doubts doe arise first how it is said that the fathers were removed into Sichem whereas the Scripture maketh mention onely of the burying of Iosephs bones there Ios. 24.32 But this doubt is easily removed for although that speciall mention be made of Ioseph onely both because he was the most honourable of all the Patriarks and for that he gave a speciall charge to his brethren and tooke an oath of them for the carrying of his bones out of Egypt Gen. 50.25 yet it is like that the rest of the Patriarks were also removed thither And S. Hierome witnesseth that in his time the Sepulchers of the twelve Patriarks were shewed in Sichem Epist. 101. The second doubt is how the Patriarks are said to be put in the Sepulcher that Abraham bought hereof there are three solutions 1. The Syrian Interpreter readeth in the singular number He was put and so applieth it onely to Iacob but all the translations are against this reading which with one consent read in the plurall and they were put and so is also the originall etethesan they were placed 2. Some take it according to the phrase of Scripture which speaking in the plurall yet meaneth some one as Matth 26.8 the Disciples are said to have murmured whereas Iohn imputeth it onely to Iudas chap. 12.4 so in this place Iacob is onely understood to be buried in that Sepulcher Perer. But this answer is not sufficient for if this be understood of Iacob then the former speech also that they were translated into Sichem which is no where extant in Scripture that Iacob was carried thither and that instance of Iudas is nothing like for though Iudas was the beginning of the murmuring yet some other of the Disciples might consent unto him 3. Some doe understand it joyntly of Iacob and the fathers that part of them were buried in Sichem part in Abrahams cave in Hebron Iun. in paral and some affirme that the twelve Patriarks were buried in Hebron though first removed to Sichem Iosephus lib. 2. antiquitat 4. But it is more probable that they were buried in Sichem in that place of ground which not Abraham but Iacob bought of the sonnes of Hemor as shall be seene afterward The third doubt is that Hemor is said to be the sonne of Sichem whereas he was Sichems father 1. Some answer that Zohar Ephrons father was also called Hemor and his father Sichem Lyranus Cajetan But this is not like that where we finde an Hemor that was Sichems father in Scripture wee should without warrant devise another Hemor to be Sichems sonne and seeing one Ephrons father is mentioned in the story there was no reason for Stephen to name his grand-father here 2. Wherefore this doubt is more easily salved thus that whereas in the originall there is neither father nor sonne expressed but only thus Hemor of Sichem the Scripture will beare it as well to understand father as sonne as Luk. 24.10 we read Mary of Iames without any other addition that is the mother of Iames as another Evangelist expoundeth Mark 15.40 The fourth doubt remaineth because Abraham is said to have bought the Sepulcher of the sonnes of Hemor whereas it was Iacob and not Abraham to this question foure answers are made 1. Some thinke that Stephen in so long a story might faile in memory and mistake one name for another Abraham for Iacob sic Beda Eugubinus Melchior Canus c. But this is not like 1. Because Stephen was full of the holy Ghost and directed thereby to speake 2. Though Stephen had slipped Saint Luke would not have recorded that errour 3. The Jewes would have derided Stephen if hee had committed so apparent an oversight 4. If the least errour should be admitted in Scriptures wee should never be at any certainty for our faith 2. Some others doe affirme that Zohar Ephrons father was also called Emor and so Abraham bought it of Ephron the sonne of Zohar or Emor Lyran. Cajetan But this exposition I refused before both for that no such thing is mentioned in Genesis from whence this story is alleaged neither any other Hemor of Sichem is read of but of whom Iacob bought the parcell of ground as also Abraham bought it of Ephron the sonne of Zohar but this text saith of the sonnes 3. Some doe joyne the words thus together And they were put in the tombe by the sons of Hemor of Sichem which Abraham bought and would have this to be the meaning that the Sichemites translated the Patriarks from Sichem to Hebron not vouchsafing them any buriall among them But beside that there is no evidence of this fact out of the Scripture it is more like that the Sichemites abhorring the memory of Simeon and Levi their cruelty would rather have unburied them than honoured them with their fathers grave and sepulture 4. Neither yet can I consent that Abraham through the errour of the Writers and pen-men was thrust into the text for Iacob which is the conjecture of Eugubinus Lyppoman Calvin Beza 1. Both for that there is no similitude betweene the names of Abraham and Iacob and so one not likely to be mistaken for another 2. As also there can be no Copy shewed that readeth Iacob for Abraham neither Greeke Syriake or Latine 3. And it is evident that Stephen pointeth at that Sepulcher which Abraham bought for Iaecob bought not a Sepulcher but a peece of ground to build an Altar in and for an hundred lambs not for silver for the which Abraham is here said to buy
it 5. Wherefore there remaineth onely this way to reconcile these places which for my part I doubt not but to preferre before the rest Saint Stephen in this place abridgeth two histories one of Abrahams buying a Sepulcher the other of Iacobs purchase of a peece of ground from Hemor so that his meaning is that Iacob and the fathers were buried part in Sichem part in the Sepulcher in Hebron these words then of Emor of Sichem must be referred to the first words They were removed to Sichem sie histor Scholast Iun. parall the words then comming betweene and were put in the Sepulcher which Abraham bought for money must be read with a parenthesis and the sense suspended to make a perfect sentence The like example where two histories are abridged and joyned together we have Exod. 12.40 The dwelling of the children of Israel while they dwelled in Egypt was 430. yeares in which summe is comprehended not onely their dwelling in Egypt for so long they were not sojourners there but in Canaan in a land not theirs and yet the one is named the other understood so then as the saying is true In sensu diviso non composito dividing the sense and sentence concerning their abode both in Egypt and Canaan in like manner in this place the sentence must be divided and part referred to Abrahams purchase part to Iacobs 4. Places of Doctrine 1. Doct. Lawfull to weepe for the dead so it be done in measure Vers. 2. ABraham came to mourne for Sarah and to weepe for her It is lawfull then to mourne and lament for the dead so it be done in measure and moderately Man is not as a stocke or a stone to be without all naturall passions or affections We see that our Saviour himselfe also wept going to Lazarus grave which they interpreted to proceed from his love Ioh. 11.35 Saint Paul forbiddeth not to sorrow at all but not as men without hope 1 Thes. 4.13 Wherefore that saying of Solon Mors mea ne careat lachrymis c. Let not my death want teares so it be done temperately is to be preferred before that of Ennius Nemo me lachrymis decoret c. Let no man weepe for me Perer. 2. Doct. Our mourning for the dead must be in measure Vers. 3. ABraham rose up from the sight of the corps c. Lest that he might be overcome of griefe he removeth the object thereof which teacheth us that we should keepe a measure in our griefe not to mourne as the heathen doe that have no hope of the resurrection or as those passionate women which wept for their children and would not bee comforted Matth. 1.16 It is well observed that the Egyptians mourned for Iacob seventy dayes Ioseph but seven dayes Gen. 50.3.10 to shew a difference betweene the excessive griefe of men that have no hope and the moderate sorrow of the faithfull 5. Places of confutation 1. Confut. Against prayer and sacrifice for the dead ABraham rose up from the sight of the corps The Latine text readeth ab officio funeris from the funerall office or duty by which Pererius would prove that the Patriarks used to fast and pray and offer sacrifice for the dead in cap. 23. Gen. Num. 12. which is a corrupt doctrine grounded upon a corrupt text for the originall maketh no mention of any office but onely that Abraham rose up from the sight of the corps and the text saith not he came to fast or pray but to mourne for Sarah 2. Confut. Against Purgatory AGaine Bellarmine saith Contineri implicite mentionem purgatorii That the mention of Purgatory is here implied and that for this cause onely Iacob and Ioseph desired that their bones might be removed into the land of promise because they knew that their sacrifice should be offered for the dead de Purgat lib. 1. cap. 11. Contra. 1. And is not this now a goodly argument Abraham rose up from the sight of the corps Ergo Sarah was in purgatory 2. If the fathers went to purgatory then the bosome of Abraham a place of rest and comfort Luk 16.25 must be purgatory for thither the fathers went 3. What a bold assertion is this to say that the fathers for that cause desired to be buried in the land of promise when as the Scripture directly sheweth this to have beene the cause the profession of their faith and hope that the land of promise should be given them as Ioseph saith God will surely visit you and you shall carry my bones hence Gen. 50.25 6. Morall observations 1. Observ. Against ambitious desire of honour Vers. 6. THou art a Prince of God among us c. Abraham had said before of himselfe I am a stranger and a forreiner among you the more Abraham humbleth himselfe the more he is exalted of them Thus honour fleeth away from them that hunt after it and it is cast upon them that seeke it not as the shadow followeth the body so here it falleth out to Abraham according to the saying in the Proverbs It is better that it be said unto thee come up hither than to be put lower in the presence of the Prince Prov. 25.7 for Abraham in humbling himselfe is more honoured before the Prince of the people here 2. Observ. Wisdome and circumspection to be used in contracts Vers. 17. IN the sight of the Hittites The field is made sure to Abraham in the sight of many witnesses Abraham provideth for his security and quietnsse afterward that this purchase might be sure to him and his without question whereby we learne that it is lawfull for the faithfull wisely to provide and foresee for themselves and to be wary and circumspect in all their doings Muscul. according to that saying of our Saviour To be wise as Serpents and innocent as Doves Matth. 10.16 CHAP. XXIV 1. The Method THis Chapter hath three parts First the sending of Abrahams servant to provide a wife for Isaack with Abrahams instructions and his servants oath from vers 1. to vers 10. The second sheweth the servants behaviour in his journey 1. His prayer unto God vers 11.15 2. The fruit of his prayer in meeting with Rebecca vers 15. to 29. 3. His entertainment vers 30. to 34. 4. The delivering of his message vers 35. to 48. 5. The good successe thereof in obtaining their consent for Rebecca to vers 61. The third part setteth forth the returne of Rebecca with Abrahams servant and her receiving and welcome by Isaack vers 61. to the end 2. The divers readings v. 7. To thee and thy seed S. to thy seed caeter v. 8. Thou shalt be innocent from this curse C. from this oath cat shebagnah an oath v. 10. Carrying somewhat of all his masters goods with him S.H.B. carrying in his hand the best of all his masters goods C. for he had all his masters goods in his hand T.G. and all his masters goods in his hand P. he v. 10. Into Syria neare to Euphrates C.
Socrates and Agesilaus and Architas Tarentinus how they used to sport and recreate themselves with children lib. 12. de var. histor 3. Augustine further doth allegorize this sporting of Isaack Quid absurdum si Propheta Dei carnale aliquid lusit ut eum caperet affectus uxoris cùm ipsum Dei verbum caro factum sit ut habitaret in nobis What marvell if the Prophet of God did sport carnally to please his wife seeing the word of God became flesh to dwell with us But we need not so farre to fetch allegories the historicall sense is plaine and full enough QUEST VIII Of the great increase that Isaack had of his seed Vers. 12. AFterward Isaack sowed in the land c. 1. Isaack sowed not in any ground of his owne which he had purchased or bought with his money for vers 17. hee removeth and departeth from thence but he hired ground for his present use Calvin Mercer 2. Hee found an hundred measures not in respect of others or so much more than he expected or than that ground was wont to yeeld but an hundred measures for one which hee had sowed Perer. 3. The Septuagint read an hundred of barley mistaking the word for shegnarim signifieth measures or estimation segnaâ—â—â—â— barley Mercer It was therefore wheat which he did sow for the use and sustentation of his family or he had this increase generally in all the graine which hee did sow 4. Forrein writers doe make mention of greater increase Herodotus saith the countrey of the Euhesperiâ—es yeeldeth 100. fold of the Cynipians 300. fold lib. 4. Pliny writeth that in Byzacium in Africa for one bushell of seed they receive 150. of increase ouâ— of the same place the governour sent to Augustus Caesar 400. stalkes which came of one graine lib. 18. c. 10. But these were most fruitfull soyles that gave this increase in seasonable yeares whereas this countrey was barren where Isaack did sow and in the time of famine and therefore this increase was admirable Perer. QUEST IX Of the valley of Gerar where Isaack pitched his tents Vers. 17. ISaack departed and pitched his tents in the valley of Gerar c. 1. Though the word nachal signifieth a valley or brooke yet it is not fitly here translated a brooke as the Latine Translater readeth and Pererius justifieth the same for there was no need to digge wels where the water ran neither is it like these pits were made to containe the water that came downe as Perer. But in digging they searched for water and at the length found a spring vers 19. 2. Neither yet was it a fruitfull valley where Isaack now pitched his tents for then he needed not to have digged so many wels 3. But it is like to have beene a dale thorow the which the hasty raine that fell did run and so by reason of the sand and gravell which was carried downe it seemeth it was a barren plat neglected of the inhabitants wherein Isaack might dwell without envy Muscul. QUEST X. Of the wels of water first digged by Abraham and after by Isaack Vers. 18. ANd Isaack returned and digged c. The meaning is not that Isaack returned to Gerar to dig the wels againe which his father had digged before as both the English translations read for to returne to dig is nothing else but to dig againe as Iunius translateth 2. Neither were these other wels beside those mentioned vers 15. as Ramban Mercer For wee doe not read that Abraham ever dwelt in this barren dale of Gerar. 3. But as Rasi thinketh these were the same wels before mentioned which Abraham had first digged and the Philistims stopped and Isaack renewed them calling them by the same names vers 33. this was done before he came from Gerar and departing thence he diggeth new wels in the dale and calleth them by new names though some thinke he giveth new names upon new occasions to the old wels Calvin Mercer 4. He digged the wels of Abraham againe both for more certainty to find water and the labour was easier and he had better right unto them seeing his father possessed them before 5. Origen allegorizeth this story comparing the Evangelists and Apostles to Isaack which revived the wels of doctrine which the Patriarkes and Prophets had first digged and by the fountaine of living water he understandeth the true sense of the Scripture which we should dig for hom 12. and 13. in Genes 6. The Hebrewes also have devised here divers allegories some by these three wels understanding the three Temples the one built by Salomon destroyed by the Chaldeans the other reedified after the captivity and demolished by the Romans the third they referre to the time of their Messiah when they promise to their nation rehoboth that is roomth and liberty some by the wels renewed by Isaack understand the Proselytes converted to the knowledge of God by Abraham and corrupted by the Philistims whom Isaack againe restoreth ex Mercer But these fabulous allegories are not much to be regarded QUEST XI How the Lord protecteth his and is their peculiar God Vers. 24. THe Lord appeared unto him the same night c. 1. Whether God appeared unto Isaack being awake as Lippoman or asleepe as Tostatus it is not certaine out of the text Isaack had some infallible signe whereby he was assured of Gods presence Mercer 2. The Lord calleth himselfe the God of Abraham as being his peculiar God in respect of Gods speciall care and protection of Abraham and Abrahams singular faith and obedience toward God like as the heathen had their nationall gods which indeed were no gods the Assyrians worshipped Belus the Egyptians Isis the Tyrians Baal the Athenians Minerva the Samians Iuno the Lemnians Vulcan the Romans Quirinus c. But the Lord Creator of heaven and earth is the peculiar God of Abraham and of the faithfull Pererius 3. The Lord promiseth to be with Isaack that is to protect him God protecteth his foure wayes 1. By giving wisdome to foresee and prevent dangers 2. By preventing the occasions and delivering from the imminent perils 3. By repressing the rage of Satan and his ministers 4. By giving strength and patience to endure trouble Perer. QUEST XII Why Abimelech with the rest came to Isaack Vers. 20. THen came Abimelech c. 1. Some thinke it was not the same Abimelech which made a covenant with Abraham so long before well nigh 80. yeares but his son bearing the same name Abimelech which signifieth my father the King might be a common name to all the Kings of Gerar and so might Phicol which signifieth the mouth of all bee a title proper to the Captaines of the Army Merc. Muscul. But it is rather like that it was the same Abimelech because of the same chiefe Captaine Phicol who might bee now somewhat above 100. yeares old 2. Ahuzzah was a proper name of one of his chiefe friends not a nowne collective betokening the college or company of
with them it is not like that hee went so farre West-ward It was an usuall thing with the Apostle to faile in these purposes in disposing of his journeyes sometime otherwise directed by Gods spirit Act. 16.7 sometime letted by Satan 1 Thessalon 2.18 sometime upon better reason altering his owne purpose 2 Corinth 1.15 23. he stayed his journey which he had determined to 〈…〉 like sort the Apostles determination to goe into Spaine might upon some other accident bâ— changed 4. Of this judgement is Gelasius 〈◊〉 ad Hispanâ—s se promisissâ—t â—â—urum dispositione divinum 〈…〉 patus ex causis implore non potuit quod promâ—â—it C. 22. q. 2. c. 5. Paul promising to goe into Spaine being occupied in other greater causeâ— by the divine disposition could not 〈◊〉 that which he had promised to him subscribeth Tho. Aquin. cap. 15. ad Roman QUEST X. Whether Iacob came to Salem Vers. 18. HE came safe to Sechem c. 1. Some reade he came to Salem a City of Sechem◠〈…〉 Septuag and Latine translator and Mercer but it were superfluous in the same place 〈◊〉 call a City by two names 2. This Salem some would have to be Silo as some Hebrewes some take it 〈◊〉 â—erusalem as Iosephus some for Melchisedecks towne as Hierome where the ruines of Melchisedecks Palace were to be seene in his time some will have this Salem to be that Salem spoken of Ioh. 3.23 where Iohn Baptist baptized and that Salem and Sichem were names of that same City first called Salem afterward Sichem Tostat. But all these opinions are uncertaine Silo and Sechem were two distinct places Iud. 21.19 Salem Melchisedecks towne was Jerusalem Psal. 76.2 In Shalem iâ— his Tabernacle his dwelling in Sion and if Sichem were the new name Salem the old it should in the Gospell be called by the new name rather than the old and that Salem was a divers place from Sechem called Sychar is evident for Salem was in Judea Ioh. 3.23 and our Saviour leaving Judea came to Sychar or Sichem Iohn 4.6 there might be then another towne beside Jerusalem called Salem but not the same with Sichem 3. Wherefore the better reading is that Iacob came safe and in peace to Sechem not for that he was now healed of his halting as the Hebrewes imagine which in part remained still as a monument of that combat with the Angell but he came same safe in respect of the danger which he feared from the hands of Esau. QUEST XI Whether Iacob did well in buying a peece of ground of the Sichemites Vers. 19. HE bought a parcell of ground c. Although Iacob had a promise to possesse and inherit the whole land of Canaan yet this purchase which he made did neither shew any mistrust in him neither did he in so doing depart from his right 1. He did it for his necessity of dwelling as Abraham had done the like before for buriall 2. The time of fulfilling the promise was not yet come and therefore Iacob at this time while the Canaanites were possessors of this land doth not prejudice his right in buying this parcell Mercer 3. It was no great parcell of ground that he could buy for so little money nor yet very fruitfull being in the sight and view of the City Calvin QUEST XII Whether Iacob bought his ground for money or lambs Vers. 19. FOr an hundred peeces of money 1. Some read for an hundred lambs for the word chesita signifieth both money and a lambe sic Septuag Latin Oleaster and so they would have the word taken Iob 42.11 where every one of Iobs friends gave him a lamb But it is more like they gave him every one a peece of money which was a greater gift and more sutable to the other gift of an earing of gold 2. Some of the Hebrewes affirme that the Arabians call money chesita but the Scripture needeth not to begge or borrow words or phrases from them 3. Wherefore it is like that this kâ—sita was a peece of money that was stamped with the marke or print of a lambe and thereof was so called Iun. as among us Angels are so named of the stampe or print set upon the gold 4. Places of Doctrine 1. Doct. Honour to be given to evill magistrates Vers. 3. IAcob bowed himselfe seven times It is lawfull then to yeeld externall honour to evill magistrates that are in authority as here Iacob doth to Esau Mercer as Saint Paul saith Give to all men their duty tribute to whom tribute custome to whom custome c. honour to whom honour belongeth Rom. 13.7 And at this time there were none other but heathen rulers Mordechai indeed refused to bow the knee to Haman because it was more than a civill reverence which that proud man expected and beside he was an Agagite or Amalekite which was a Nation accursed of God Exod. 17.14 2. Doct. God turneth the heart Vers. 4. ESau ran to meet him Thus wee see that God is not onely a searcher of the heart but a worker and changer of it as here Esau his heart is altered of an enemie hee suddenly becommeth a friend wherefore the Wiseman saith That God turneth the hearts of Kings as the vessell upon the waters is ruled and turned by the steares-man Prov. 21.1 5. Places of Confutation 1. Confut. Against humane inventions Vers. 20. HE set up there an Altar Iacob inventeth not neither bringeth in new ceremonies into Gods worship but such as he had received from the instruction of his fathers directed by the spirit of God such was the building of Altars to sacrifice upon by this the Romanists are reproved which have thrust into Gods service so many humane inventions Calvin and so our Saviours rebuke falleth upon them They teach for doctrines the commandement of men Mark 7.3 2. Confut. The sacred signes called by the name of the things Vers. 20. HE called it the mighty God If this reading be received we see that the signes are named by the things as here the Altar is called of God and Moses nameth his Altar The Lord is my banner Exod. 17.15 so the Prophet saith the name of new Jerusalem shall be The Lord is there Ezech. 48.35 We need not marvell then if the bread in the Eucharist be called the body of Christ. 6. Morall observations 1. Morall To be contented with our estate Vers. 11. GOd hath had mercy on me therefore I have all things So Saint Paul saith I have learned in what state soever I am therewith to be contented I can be abased I can abound c. I am able to doe all things through the hope of Christ which strengtheneth me Philip. 4.13 2. Morall Gods worship to be advanced in families Vers. 20. HE set up there an Altar Iacob having setled himselfe and pitched his Tabernacle hath a speciall care to set forward Gods worship and doth consecrate as it were a Chapell and Altar to God wherein Iacob may be an example to all housholders
Iacob Vers. 12. I Will give the land c. 1. Iacob possessed this promised land in faith his posteritie afterward actually entred into it 2. The Hebrewes here understand an oath that God sware unto Iacob as Moses saith Exod. 32.13 Remember Abraham Isaack and Iacob thy servants to whom thou swarest c. but here no oath is expressed the Lords word and promise includeth a secret oath and that oath which the Lord expressely made to Abraham concerned also his seed Mercer 3. The land is here promised to all Iacobs seed but it was to Abraham restrained in Isaack Ismael being excluded to Isaack limited in Iacob Esau excluded QUEST XI How the Lord is said to have ascended from Iacob Vers. 13. GOd ascended from him or over him in the place c. 1. God in respect of us is said to ascend and descend who otherwise filleth every place with his maiestie and presence when he sheweth any visible signe of his glorie as here to Iacob Mercer 2. The word is magnal over or upon him whereupon the Hebrews note that the righteous are as the Lords chariot wherein he is as it were carried Mercer 3. This ascending of God was truly fulfilled in Christ who ascending in person to his father draweth vs by faith after him and with his divine presence still comforteth his Church Calvin 4. Where it is added in the place where he talked with him c. it sheweth the dignitie and prerogatiue of Bethel which Iacob for the same cause so much honoured as also how familiar unto Iacob these heauenly visions were that Iacob without astonishment could perceive the Lord ascending from him Mercer QUEST XII What place Bethel was which Iacob the second time so calleth Vers. 14. IAcob set up a pillar c. vers 15. he called the name of the place Bethel c. Tostatus is deceived that thinketh this Bethel to be Jerusalem another from that Bethel which Iacob so called before when he went into Mesopotamia because saith he hee went from Bethel to Bethlem which is distant but foure miles from Jerusalem but the other Bethel is remote from Jerusalem twentie miles for it cannot be shewed that ever Jerusalem was called by the name of Bethel and though Bethel were so farre off from Bethlem that is no argument for this opinion for the text sheweth not in what time Iacob came from Bethel to Bethlem but onely that Iacob departed from Bethel vers 16. 2. Neither is this a rehersall of that which Iacob had done before in Bethel as Calvin but he erecteth a pillar againe as a monument of this second apparition the other pillar which hee seâ— before being either prophaned or in the space of thirtie yeares defaced Iun. 3. Iacob both buildeth an altaâ— in this place to offer sacrifice unto God vers 7. and erected a pillar as a memoriall of this heavenly vision unto men Mercer 4. He confirmeth the same name Bethel which he had given it before like as Isaack reneweth the name of Beersheba Gen. 26. which his father had imposed upon that place 5. He both calleth the place where the altar was Bethel vers 7. as also the whole circuit of ground about it where he reared the pillar vers 15. sic Mercer Cajetan QUEST XIII How farre Iacob was from Bethlem when Rachel traveled Vers. 16. WHen he was a fields breadth from Ephrata c. 1. Neither is the Hebrew word Cibrath here vsed a proper name of a place as the Septuag reade for they translate it otherwise themselves Gen. 48.7 hippodromum an horse race 2. Neither can it be derived of cabir which signifieth much as R. Menaham and Oleaster as though a great part of their iourney were behinde and as Geneven translate halfe a dayes journey for Ramban that had seene those places saith Rachels monument is not one mile from Bethlem Borcardus not above the flight of an arrow 3. Neither is it like to bee derived from the word cebarah which signifieth a sive as Beres Rab. to betoken the spring time when the ground is plowed and as it were sifted or as Hierome deriveth it from barah to chose and maketh caph not a radical but a servile letter because it was now the spring the choyce time of the yeare for the word kibrath must needs be taken for a space of ground 2. King 5.15 where Gehezi followeth after Naaman 4. But this word betokeneth a small space of ground Pegninâ— readeth a mile the Chalde stadium a race the Septuagint hip podromum a horserunne or race Oukelos as much ground as may be plowed in a day and so it may either be derived from kebarah as Rabbi Leui to signifie the plowed tilled or sifted fields which are not farre from the citie or making the letter caph to be none of the radicals it may be derived from Barah which is to eate as Kimhi and may be taken for so much ground as one may well goe before his first eating that is his break-fast a morning walke QUEST XIIII Why Iacob calleth his sonne Benjamin Vers. 18. SHee called his name Benoni but his father Benjamin Iacob changeth the name of his sonne whom Rachel named the sonne of her sorrow lest it might have brought still to his remembrance the losse of his deare wife he calleth him Benjamin the sonne of his right hand 1. Not for that he onely was borne in Canaan in the south part which is at the right hand if one turne his face to the Sunne rising as Rasi Mercer 2. Nor yet because he was borne in Bethlem within the tribe of Iudah as Ramban 3. Nor because he bare this heavie crosse strongly as Lyranus 4. Or to shew that he had strength to beget a child in his old age as Oleaster 5. But rather to signifie how deare he should be unto him for his mothers sake to be alwaies at his right hand Muscul. Iun. as also Iacob alludeth to the name that Rachel had given declining as little as might be both from the sound and sense for Benoni signifieth the son of labour or strength so consequently doth Benjamin the son of the right hand where the strength lieth Mercer QUEST XV. The causes of Rachels hard travel which procured her death Vers. 19. THus died Rachel c. Rachel died in trauaile 1. it is impertinent here and vnnecessarie to shew the cause of perilous difficult trauaile which may be caused 1. Either by some defect in the wombe 2. Or by the greatnes of the infant or the indisposition thereof in the wombe or some other want in that behalfe 3. Or when the mother laboureth of some other disease 4. Or the woman beeing long in trauaile 5. Or be given to rest and so not breathed for Aristotle saith that exercitatio facit ut spiritum reâ—inere possint in qua re facilitas partus conciliatur exercise causeth that they hold their breath which maketh the birth easie Perer. ex Aristot. wherupon Plinie writeth oscitationâ—m
excellent and he shall be nourished with the delights of Kings C. Assher his bread shall be fat and he shall give pleasures for a King caet v. 21. Nepthali his lot shall fall in a good ground c. they shall praise and blesse over them C. Neptali a trunke or post remissus sent backe sending forth beautie in the branch S. Nepthali as an hinde let goe or sent forth giving goodly words caet aial signifieth an hart and a post oomer a word amir an high branch v. 22. Ioseph a sonne increasing H.S.C. a fruitfull bough cater ben sig a sonne and a bough Pleasant to behold H.S. as a fruitfull bough beside the fountaine caet gnen sig an eye and a fountaine His daughters ran upon the wall H.P. my young sonne returne unto me S. two tribes shall come out of his sonnes and shall receive their part and inheritance C. his small branches run upon the wall caet baenâ—th daughters branches v. 22. The men of dissention C. the archers or shooters caet v. 2.44 Their bowes were broken with strength S. his how abode strong caet jashab to sit to rest to continue The sinewes or strings of his arms were dissolved H.S. the arms of his hands were strengthened T.B.P. the hands of his arms were strengthened G. phazzaz to strengthen From thence Israel is strengthened of God thy father S. of whom was the feeder appointed by the stone of Israel G. of him shall come a shepherd or herd-man B the stone of Israel T.H.B.P. the Chalde translateth here very corruptly comming nothing neare the text thus the prophecie was fulfilled in them because he kept the law in secret and propounded his constant hope then gold was put upon his armes c. v. 25. The blessing of the earth having all things S. the blessing of the deep beneath caet With the blessings of thy father and mother C. with the blessings of the breasts and the wombe caet v. 26. The blessing of thy father and mother above the blessing of the stable hills S. the blessings of thy father shall be added above the blessings of my fathers C.B.G.P. the blessings of thy father are strong with the blessings of his fathers H. or of mine elders T.H. he Har an hill harah a father a progenitor v. 26. In the blessings of the everlasting hills S. untill the desire of the everlasting hills come H. which the Princes have desired which were since the world C. to the utmost hills of the world B. to the end of the hills of the world T.G. ta ah sig to limit avah to desire which was ruler over his brethren S. which was a Nazarite or separate among his brethren caet nazar to separate v. 27. In the land of Benjamin shall dwell the majestie of the temple and in the possession thereof the sanctuarie evening and morning shall the Priests offer sacrifices and in the evening they shall divide the rest c. the rest agree in the vulgar reading v. 31. There they buried Leah S. there Leah lyeth buried H. there I buried Leah caet v. 32. The possession of the field and cave therein of the sonnes of Heth. S.T. the purchase of the field c. of the sonnes of Heth. B.G.C.P. chanah sig both to possesse purchase this verse is omitted in the vulgar Latine 3. The Explanation of doubtfull questions QUEST I. Of the propheticall testament or Iacobs in generall Vers. 1· THen Iacob called his sonnes c. 1. Iacob not by any naturall instinct as some hold an opinion that the soule is more divine and apter to foretell things to come when death approcheth as Xenophon reporteth of Cyrus lib. 8. Plato of Socrates in apolog but by a divine inspiration doth prophesie what shall befall his children as Isaack did blesse his two sonnes Gen. 27. Moses the tribes of Israel Deut. 33. David blessed Salomon 1 Chron. 29. our blessed Saviour praied for his disciples immediately before his death Ioan. 17. Perer. 2. Iacob doth not blesse all his children three of them he censureth for their sinne Ruben Simeon Levi but Moses blesseth all the tribes Deuter. 33. the cause is not as R. Salomon imagineth that Iacob purposed to blesse all but being forsaken of Gods spirit and beside himselfe he falleth into a fit of phrensie which were impious to thinke Perer. 3. Some make question whether Iacob spake these words or Moses rather so penned them Mercer But it is more like that Iacob being moved by the spirit spake after this concise manner as a prophet though not altogether in the same forme of words· 4. Some doe wonder how Moses should come by the knowledge of these words which Iacob spake 200. yeares before to his sonnes in a corner they may as well muse how Moses should describe the particular places of the land of Canaan which hee never saw and set downe the historie of the creation which things Moses might have by godly tradition but most of all by the revelation of the spirit Calvin 5. Iosephus is too slender in the reporting of this propheticall speech of Iacob making onely mention thereof in generall that he prophesied how his children should inherit the land of Canaan lib. 2 antiquitat Some other have beene too bold to forge other fables upon this occasion as Origen maketh mention of a booke entituled The narration of Ioseph the sonne of Iacob tom 2. in Ioâ—uâ— out of the which he citeth certaine testimonies to prove the incarnation of Angels and the prognostication of things done in the world by the starres but Athanasius in Synops. holdeth this to be a forged booke so is that other called The testament of the twelve Patriarkes mentioned by Origen hom 15. in Iosun ex Perer. Some also of our own have beene too bold in allegorizing Iacobs words whereas the literall and historicall sense is full enough and containeth excellent matter Calvin QUEST II. What last times Iacob speaketh of GAther your selves c. I will tell you what shall come in the last daies 2. He calleth all his children to be present who were not all before assembled when Iacob blessed Ephraim and Manassâ—h and he stirreth them up also to attention to consider diligently what he saith Mercer 2. We need not with Rupertus by Iacobs sonnes to understand his spirituall seed the Church of Christ seeing this prophecie was literally accomplished in his carnall ofspring 3. By the lust daies wee understand not onely the times of the Messiah as David Kimhi Hierome and Lyranus will have it alwaies taken in the prophets but sometime it betokeneth the age next ensuing as Dan. 2.28 God sheweth the King what shall be in the latter daies that is vers 29. what shall come to passe afterward some part of his dreame fell out in the next times and age after Nabuchadnezzar Like as then in this place Iacob speaketh of the comming of the Messiah vers 10. so also he propesieth
lay hand on them which properly belongeth to women as Rachel saith when she gave Bilha her maid to Iacob She shall beare upon my knees Gen. 30.3 3. The children are said to be brought up upon the fathers knees because they with joy imbrace their babes and dandle them on their knees Mercer Iunius QUEST XV. Why Ioseph would not presently be buried in Canaan Vers. 25. IOseph tooke an oath of the children of Israel 1. The Latine readeth only he tooke an oath of them but the Hebrewes well note that it is said of the children of Israel because not only the Patriarkes in person but all their posterity afterwards did take themselves bound to this oath and afterwards performed it 2. Ioseph did not presently charge them to bury him in Canaan but at their departure for these reasons 1. Because he would not prevent the time which God appointed for hee knew that God would visit them and deliver them Mercer 2. He did it to shew his faith as the Apostle sheweth that this motion proceeded of faith Hebr. 11.22 and that seeing they were to indure great affliction which Ioseph did foresee and therefore he saith God would visit them hee by this meanes would have them confirmed in the hope and expectation of their deliverance 3. Hee knew that the Egyptians would not suffer his body to be removed Perer. 4. And this would bee an occasion that the Egyptians should have Ioseph in remembrance leaving his monument among them and deale the better with his nation Mercer QUEST XVI Why Ioseph was buried in Secheni Vers. 25. YE shall carry my bones hence 1. This was accordingly performed by Moses when the Israelites came out of Egypt Exod. 13.19 2. Besides it is evident also out of the Scripture that Ioseph was buried in Sechem not because Ioseph was there sold into Egypt as some Hebrewes thinke for that done in Dothan not in Sechem Genes 37.17 neither as Rab. Salomon thinketh because Iacob gave Sechem to Ioseph to that end to be a place of buriall or for that Ioseph gave charge to his brethren there to bury him Mercer for no such thing is mentioned in the story But I rather thinke that the Israelites in their discretion did there bury him because that place was given him in speciall words by Iacob and because it fell out to be in the inheritance of his sonnes for which cause also they buried Iosua in his inheritance in mount Ephraim Iosua 24.30 32. QUEST XVII Whether the rest of the Patriarkes were buried in Sechem NOw whereas a question may be moved whether the Israelites removed the bones of the rest of the Patriarkes when they came out of Egypt 1. It is not like that the Patriarkes as they died in Egypt were removed to Hebron where Iacob was buried as Iosephus thinketh libr. 2. antiquiâ—at cap. 4. for this had beene a great trouble to make so many severall journeyes and seeing Iosephs bones were kept in Egypt there was no reason to remove the rest 2. Much more unlike it is as some thinke that they were translated to Sechem as they died for Ioseph was the first that was there buried 3. And that they were translated from Sechem by the sonnes of Hemor as some expound that place Act. 7.16 it is not probable for the Israelites after their returne would not have suffered any other to meddle with their fathers bones and before they returned they would rather have buried them in Hebron than in Sechem 4. Wherefore it is most likely that the Patriarkes bones were carried out of Egypt together with Iosephs bones and there all buried together as Stephen sheweth Act. 7.16 Perer. Consent And seeing mention is made of that place Act. 7.16 where it is said That Iacob and the fathers were removed to Sichem and put in the sepulcher which Abraham bought of the sonnes of Hemor of Sichem which place hath moved much question I will adde somewhat here of this matter to that which is before handled qu. 13. in Gen. 23. QUEST XVIII How Abraham is said Act. 7.19 to have bought the sepulcher of the sonnes of Hemor whereas he indeed bought it of Ephron 1. THere I refused their opinion that thinke Stephen might faile in memory and name Abraham for Iacob 2. Theirs also I rejected which thinke that Zophar Ephraims father of whom Abraham bought the ground was also called Hemor whereunto Pererius subscribeth 3. Neither doe I consent to Cajetane which thinketh that the Patriarkes were removed from Sichem to the sepulcher which Abraham bought by the sonnes of Hemor and so referre the last words of the sonnes of Hemor not to the verbe òné sato bought but to the word ètethésan put but this is not likely that the Sichemites had any thing to doe with their bones 4. Nor yet can I altogether approve Beza his conjecture that thinketh by the negligence of the scribes Abraham to be put into the text for Iacob the reasons why I refused these foure conjectures I have set downe in that place whither I referre the Reader 5. The Syrian Translater readeth in the singular metetéthe he was translated and etéthe was put and so understandeth it only of Iacob that he was removed to Sichem and from thence by the Sichemites carried to Hebron But the Scripture overthroweth this conjecture which testifieth that his sonnes buried him in Abrahams place of sepulture which he bought of Ephron Gen. 50.13 beside the originall copy in the Greeke readeth in the plurall not in the singular 6. I resolved in that place upon the exposition of histor scholastic from the which Iunius seemeth not much to differ histor scholastic transporteth the words thus And were translated to Sichem bought of the sonnes of Hemor and from thence put in the sepulcher which Abraham bought for money but this transposing may seeme very hard therefore Iunius transposeth not the words but thinketh the article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be supplied that where it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the sonnes he would have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. beside that of the sonnes of Hemor that is bought of them and would have this to be the meaning that Iacob and the Patriarks were buried part of them in Abrahams sepulcher part in Sechem which Iacob bought To this interpretation that Stephen here abridgeth two histories of Abrahams and Iacobs purchase I gave liking before as the best of all the rest propounded 7. But since I have considered of another way to reconcile this place which doth satisfie my selfe best and this it is that by Abraham here is not understood the posterity of Abraham as Geâ—evens upon that place for that were an unproper kinde of speaking but I rather thinke according to the manner of the Hebrew tongue wherein Stephen then spake that there is here an eclipsis of a word of cognation as of sonne nephew or such like for it is usuall in the Scriptures to eclipse such termes and names of kindred as
Priests of the Philistims thus say Wherefore harden yee your hearts as the Egyptians and Pharaoh hardned their hearts when he wrought wonderfully among them 1. Sam. 6 6. 6. That the Hebrewes by the remembrance of these great workes should bee kept in obedience to the law of God as it is therefore set before the ten Commandements Exod. â—0 2 7. That the just confusion and subversion of the Egyptians might bee made manifest to all men that hardned their hearts notwithstanding such grievous plagues Perer. QUEST XXXII Who were exempted from the plagues of Egypt FUrther it will be inquired who were exempted from these plagues in Egypt whether they were generally upon all 1. It is certaine that all the Israelites that dwelt in the land of Goshen were exempted wherein three things are to be considered first that although this exception and reservation bee expressed only in five plagues as in the swarmes of noisome flies and beasts chap. 8.23 in the murrane of the cattell chap. 9.7 in the haile chap 9.26 the thicke darknesse chap. 20.23 and in the destruction of the first borne chap. 12.23 Yet by the same analogy it is to be understood that the Israelites were also freed from â—he rest of the plagues Secondly mention is first made of this privilege in the fourth plague when the Sorcerers were hindred from working for this cause that whereas before they tried their skill in their counterfeit signes in the land of Goshen for in all Egypt the plagues overspread and from thence it is like that they had the water which they turned into bloud now it is insinuated that they had no longer power to doe any such thing no not in the land of Goshen as they had before Thirdly not onely the persons of the people of Israel were free as Exod. 12.23 from the death of the first borne but even their cattell chap. 9.7 and their ground the land of Goshen where they dwelt chap. 8.22 2. Another sort is likely also to have beene exempted from these plagues namely such strangers as sojourned of other nations in Egypt for the story runneth upon the Egyptians that they were plagued because they only were guilty of the wrong done to the Lords people the other that were not accessary might either withdraw themselves out of Egypt seeing the hand of God so heavy upon them or they might through the mercy of God be spared 3. Whereas these plagues did most of all light upon Pharaoh and next upon the Ministers and Officers of his Kingdome as the chiefe authors of the affliction of the Israelites and then generally upon all the common sort of people who executed the Kings cruell edict for the drowning of the Hebrewes children Exod. 2.23 yet wee are to thinke that although in other generall plagues which came upon Israel many righteous persons did suffer in the calamity of the City as in the destruction of Jerusalem and the Babylonian captivity yet that in these universall plagues they that feared God of the Egyptians were spared as is expresly mentioned in the seventh plague that they which feared the word of the Lord among the servants of Pharaoh were delivered from it chap. 9.20 that hereby it might appeare that the Egyptians were punished for their cruelty towards the Lords people Perer. QUEST XXXIII Whether the Egyptians which inhabited with Israel in the land of Goshen were exempted from the plagues BUt it is more doubted of the Egyptians which dwelt among the Israelites in the land of Goshen for they were mingled together as is evident chap 3.22 whether they were freed from these generall plagues 1. Thostatus thinketh thaâ— they also tasted of all the plagues as well as the rest of Egypt because their hatred was no lesse towards the Lords people But in some plagues as in the fourth of the swarmes and in the seventh of the haile it is affirmed that there were none in the land of Goshen If the Country were freed then the inhabitans also and though these Egyptians that cohabited were haters of them also yet the Lord might spare them for his peoples sake because some plagues should also have touched the Israelites if they had fallen upon their neighbours as the haile and lightning 2. Augustine thinketh that the Egyptians inhabiting Goshen were free from all the plagues but the last upon the first borne because this was upon their persons the other upon the ground it selfe wherein Goshen was privileged quaest 44. in Exod. But this is not like neither for in the fifth plague only the cattell and beasts of Israel are preserved from the murrane chap. 9.4 the beasts of the Egyptians though dwelling among Israel cannot bee said to bee the cattell of Israel 3 Wherefore this distinction and difference must bee made that all those plagues which might be inflicted upon the persons or substance of the Egyptians without any damage or annoyance to the Israelites among whom they dwelt did as well fall upon them as other Egyptians as such plagues as their persons were smitten with as the sixth of botches and sores and the tenth of the first borne as also which fell upon their cattell as the fifth plague likewise the ninth plague of darknesse come upon the Egyptians also who as it is observed Wisdome 18.1 did heare the Israelites but saw them not even the Egyptians which were neighbours to the Israelites felt of that plague also But from the other plagues which were an annoyance to the ground it selfe and to all the inhabitans even the Egyptians also were freed that cohabited with them as from the plague of waters turned into bloud for herein the Egyptians there dwelling could not be punished but the harme would likewise redound to the Israelites such were the plagues of the frogs lice swarmes haile grashoppers which were noisome to all the inhabitants where they fell and in some of these plagues it is expressed directly that the land of Goshen was free as chap. 8.22 in the 4. plague of the swarmes and in the 7. of the haile chap. 9.26 QUEST XXXIV Of the diversity in the manner of the plagues THe last of these generall considerations is both of the divers manner of inflicting these plagues and of Pharaohs divers behaviour that is for the diversity of the plagues some of them were sent upon their persons as the 6.9 and 10. some upon their cattell as the fifth some upon their fruits as the seventh some upon the water and the earth as the rest some continued seven dayes as the first some three as the ninth most of them but one as is shewed before Quest. 29. Some of them are sent without any warning given before as the third plague chap. 8.16 and the sixt chap. 9.8 and the ninth chap. 10.20 Some plagues are expresly mentioned to have beene removed by the prayer of Moses as the second of frogs chap. 8.9 the fourth of swarmes chap. 8.30 the seventh of haile and lightning chap. 9.33 the eight of the
of light much more take upon him the shape of a Prophet Out reasons are these 1. Tertullian saith Absit ut animam cujusquam sancti à daemone extractam credamus Far be it from us to thinke that the soule of any holy man can bee brought out by witchery lib. de anima Pererius answereth that the Witch called not up Samuel but it was Gods worke to send him preventing the Witches enchantments Contra. But this is not to bee admitted because the Scripture calleth it an abomination to the Lord to aske of the dead Deut. 18.12 the Lord would not be accessary to any thing which is an abomination before him 2. The true Samuel would not have suffered Saul to have worshipped him with a religious worship as the counterfeit Samuel doth so reasoneth Augustine Pererius answereth that this was not such adoration as is due unto God but that reverence which may be yeelded to Angels and Saints Contra. There are but two kindes of adoration a civill and religious the religious veneration is onely due unto God and therefore refused by the Angel Revel 22. the civill this was not as appeareth by Sauls submisse behaviour and superstitious devotion 3. This Samuel saith Why hast thou disquieted me But Samuels soule being at rest in Abrahams bosome was out of the Devils reach he could not disquiet it Pererius answereth that Saul did disquiet it occasionaliter by giving the occasion not efficaciter as being the efficient cause thereof Contra. But if Samuel spake these words then hee was in truth disquieted the question is by whom if not by the Devils meanes occasioned by Saul than by God but I thinke it will not bee confessed that God disquieteth the soules of his Saints being at rest 4. If the Lord vouchsafed not to answer Saul when hee lawfully sought unto him neither by his Priests nor his Prophets how is it like that the Lord should answer by his Prophet and when he useth unlawfull meanes Pererius answereth that God did not vouchsafe to answer him by any such meanes that hee might know that God had forsaken him but now not seeking unto God but unto a Witch God doth send him a sorrowfull message by that Prophet whom hee would not harken unto while hee lived Contra. Yet is not the objection removed that God should rather answer Saul using unlawfull meanes than when hee used lawfull first if the not answering before shewed that God had left him then the answering now by a Prophet of Gods sending argueth that hee was not altogether forgotten If it bee said that Saul knew him not to bee sent of God but raised by a Witch then it will follow that this Samuel kept him in that error without reproofe which the good Prophet would not have omitted Againe if the heavy answer and message of evill tidings was a signe that God neglected him why then did not the Lord vouchsafe to answer him before at all God would answer him neither good nor evill Thirdly this Prophet being dead could bring him no worse tidings now then he did when he lived that his Kingdome was rent from him and given to another 5. Some adde this as a fifth argument that Samuel would not have said To morrow thou shalt be with mee that is in the state of happinesse seeing hee knew that the Lord had cast him off Pererius thinketh that hee did meane he should descend in generall to hell as all before Christs comming did though not to that region and place of hell Limbus Patrum where the Fathers were Contra. But first Pererius must shew us out of Scripture that there be divers hels In the parable of the rich glutton there are but two places mentioned after this life Abrahams bosome a place of rest whither the Angels carried the soule of Lazarus and a place of torment where the rich man was That Abrahams bosome was no part of hell beside Augustines opinion who cannot thinke taâ—tae felicitatis sâ—â—um membrum inferorum c. that a place of sâ—ch great happinesse was a member or part of hell the text it selfe evidently sheweth as much because it was a place of comfort and joy and of great distance from hell and the Angels of light did minister there who remaine not in the kingdome of darknesse And againe that the Patriarkes and Prophets before Christ were in heaven our Saviour testifieth Many shall come from the East and West and sit downe with Abraham Isaack and Iacob in the Kingdome of heaven Matth. 8.11 Abraham Isaack and Iacob then were now in the Kingdome of heaven and yet Christ in their opinion had not then harrowed hell nor yet emptied Limbus Patrum Some doe expound these words thou shalt be with mee generally of the state of the dead Iun. But beside the opinion of some Hebrewes that doe take these words to bee spoken of Sâ—uls particular state that he should be in some place of rest where Samuel was and hereupon they inferre that Saul died penitently where we receive their interpretation but refuse their collection as being builded upon a false ground the testimony of a lying spirit this place is like to that where David saith of his infant departed I shall goe to him 2. Sam. 12.23 which words doe not onely signifie a generall kinde of departure but a resolution in David that it was well with his child Like also unto this is that phrase Gen. 25. that Abraham was gathered to his people and in the same chapter that Ismael was gathered to his people which seemeth to insinuate that each went unto his people and that Abraham was associate unto the just and righteous departed See more hereof Quest. 15. upon Genes 25. And hereunto the Apostle seemeth to allude when he saith Hebr. 12.23 Yee are come c. to the congregation of the first borne c. to the spirits of just and perfect men shewing the society and communion which we have with the people of God gone out of the world 6. Places of Morall use 1. Mor. They that humble themselves shall be exalted I Have made thee Pharaohs God Moses who before so abased himselfe that hee by all meanes would have declined his calling excusing him by his insufficiencie now the Lord doth exalt him making him superior to Kings he should be as a God to Pharaoh not whom Pharaoh should worship but whom he should feare and stand in awe of he should be as a God to bring plagues and judgements upon him and his land and to remove the same againe Thus is that saying of our Saviour fulfilled He that humbleth himselfe shall be exalted 2. Mor. Gods commandements are simply without any exception to be obeyed Vers. 6. SO Moses and Aaron did as the Lord commanded so did they This repitition is not needlesse but sheweth that they most exactly performed all given them in charge the commandements of God must be obeyed without all exception or limitation An Emperour of Rome commanded a workman from the
the oversights and scapes of the vulgar Latine text what though therein it follow the Septuagint yet the originall is of more authoritie than both according to the which all other translations must be corrected QUEST XXXVII Why they are forbidden to goe forth of their doores Vers. 22. LEt none of you goe out of the doore of his house 1. This was injoyned them lest not trusting to Gods promises and being incredulous they should mingle themselves with the Egyptians and so perish with them Simler 2. God could have made a separation betweene them as well abroad as in the house but thus the Lord would have them to thinke that they should bee preserved under the safegard of the bloud of the lambe but seeing the bloud of a beast was but a simple meane to defend them from Gods wrath the speciall intendment of this ceremonie was that they should with the eyes of faith looke unto that unspotted lambe the shedding of whose bloud should make a perfect attonement betweene God and them Calvin 3. And thus God in commanding them to keepe the house and so to be free from danger dealeth with that rude people humanâ— more modo after an humane manner Pellic. 4. And beside considering that the darknesse is the Minister of Gods wrath as Abraham put his enemies to flight in the night Gen. 14. Sâ—nacheribs host was smitten by the Angell in the night Babylon was delivered into the hand of the Persians in the night the Lord would also in the night execute his judgements upon the Egyptians and have his people expect their deliverance in the morning that they should not seeme to steale away in the night but to goe forth with an high hand Borrh. QUEST XXXVIII How the ordinance of the Passeover is said to be for ever Vers. 24. YE shall observe it for an ordinance for ever But seeing that now this paschall solemnitie with all the rites thereof are now ceased and determined the question is how they are commanded to keepe them for ever 1. Augustine giveth this solution that the pasch is said to be eternall not in respect of the signe and outward ceremonie but of the thing signified which is Christ the paschall lambe whom the elect shall enjoy for ever quest 43. in Exod. But Thostatus against this answere objecteth that some legall rites are prescribed to be kept for ever whereunto nothing in the new law is answerable that should make them perpetuall or eternall as the seven dayes of unleavened bread the feast of tabernacles of blowing the trumpets and such like 2. Therefore he findeth out this solution that is said to be eternall which continueth so long as agreeth to the nature thereof to be kept now seeing it is against the nature of ceremonies to be kept when the bodâ—e is come in this sense they might be said to be perpetuall though determined in the Messiah 3. But further he saith that in Scripture the terme of perpetuitie and eternity is taken sometime not for that time which hath no end but for a long season as for the terme of 50. yeeres untill the Jubile returned for so the servant whose eare the master boared thorow is said to serve his master for ever Exod. 21.6 So all the time of the servitude of the law may be said to bee for ever untill the true and perfect Jubile began in Christ. 4. Or it is said to continue for ever because the Hebrewes should not intermit the pash or change it by their authoritie but this eternitie or perpetuitie should not prescribe unto God but that he might change those rites at his pleasure August quaest 43. 5. Some take the time of eternitie to be understood for an indefinite terme whereof there is no limitation set and so because those ceremonies were to continue a long time even fiftene hundred yeeres untill the comming of the Messiah it is said to bee an ordinance for ever Perer. 6. But there is another sense of this word which I preferre before the rest a thing is said to be eternall in respect of the subject spoken of as that which continueth all a mans life time is said to be for ever as the Prophet David saith I will sing the mercies of God for ever Psalm 89 1. that is as long as I live And Anna promised that Samuel should abide before the Lord for ever 1 Sam. 1.22 So these ceremonies are said to bee an ordinance for ever in respect of that people who are injoyned to observe them during that policy and common-wealth and as long as the sanctuarie should stand and so in another phrase they are commanded to keepe it through their generations But now seeing their politicke state is dissolved their temple destroyed where these solemnities were to bee kept that terme of perpetuitie by the comming of the Messiah who hath brought a new law is expired Sic fer Pellican Osiander Piscator Of the mysticall application of the Passeover and the rites thereof QUEST XXXIX Of the divers applications of the sense of Scripture WE must first understand that there are two generall wayes of interpreting Scripture first there is the simple interpretation and then the compound sense The first is of two sorts either concerning the fact or thing done and this is called the historicall sense or the reason or cause thereof which the father 's termed aitiologia the shewing of the reason The compound interpretation or sense is likewise twofold either in comparing of the words with the thing signified divers and differing from the words which is called an allegorie such are the parables of Christ as of the sower where the meaning is not according to the words of one that soweth seed in the ground but of the spirituall seed of Gods word sowne in the heart or else in comparing the things historically signified with the things typically shadowed forth as the serpent signified Christ and is called of the fathers the anagogicall sense Iun. in Analys Now concerning the historicall and literall sense of the Passeover it hath beene hitherto opened now I will proceed to the mysticall and allegoricall sense If this first be observed that these are not properly divers senses but divers accommodations and applications of one generall sense And besides that it is not lawfull for every Interpreter according to his owne imagination to draw or rather wrest the Scripture into allegories but that therein we must follow the direction and warrant of the Spirit Now I will descend to the particular mysteries which are fitly gathered from the paschall lambe with the rites thereof QUEST XL. Of the particular mysticall applications of the paschall Lambe and the rites thereof FIrst concerning the time when this paschall lambe was to be slaine which was in the first Moneth on the 14. day in the full of the Moone and at even these speciall references are made to Christ the true paschall lambe 1. That as then the light overcommeth darknesse and the dayes
enjoyned to bee a principall feast day unto the Lord 〈◊〉 chap. 12.16 Vers. 8. For this cause did the Lord this unto me when he brought me I.V.C. or that he brought me c. S. This is that which the Lord did unto me where c. L. but here the word baghabur for or because is omitted this is done because of that which the Lord did A.P.B.G. This last seemeth to be the best reading See the 6. question following Vers. 12. Thou shalt sâ—t over unto the Lord. I.V. cause to passe A.P.C.H. separate L.S. set apart G. appoint B. The first rather best agreeth that is he shall deliver it out of his hand unto the Lord as having now no more power over it Vers. 15. Therefore I doe sacrifice unto Iehovah B.G. cum caeter macte I doe kill I. but the other word is more fit because things holy unto God are rather said to be sacrificed than killed Zabach more usually is taken to sacrifice Vers. 13. Thou shalt cut off his necke I.A. better than kill it C. L. or breake his neck B. G.P.V. gharaph signifieth to strike off the necke as Deut. 21.4.6 Vers. 18. The children of Israel went up well appointed or girded P. not armed A.B.G.C.L.V. for whence should they have so much armour nor in battell order I. that is five in a ranke I. for the word signifieth fived they would so have taken up a great length of ground nor in the fifth generation S. for that is contrary to the Lords promise Gen. 15.16 that they should come forth in the fourth generation the word chamushim is derived of chomesh taken for the fift ribbe 2. Sam. 2.18 The meaning then iâ— that their loynes were girded up as they were commanded to eat the Passeover chap. 12.11 and so they went forth as appointed for their journey 3. The explanation of difficult questions QUEST I. How the first borne were accounted that were consecrate unto God Vers. 2. SAnctifie unto the Lord all the first borne 1. What the Lord meaneth by the first borne is expressed in the next words that which openeth the wombe so that here the first borne are so accounted in respect of the mother but in the right of the first borne there was respect had unto the father as Iacob calleth Ruben the beginning of his strength for Ioseph though he were Rachels first borne yet was he not Iacobs but here that is called the first borne which openeth the wombe of his mother as Christ according to this law was the first borne of Mary Simler Though Ioseph her espoused husband had as some thinke other children by a former wife so that if a man had divers wives the first borne of every one was holy unto God 2. It is added among the children of Israel as well of man as of beast because those beasts are excluded which were wilde and not serviceable among them Calvin QUEST II. In what sense the first borne are said to be the Lords Vers. 2. FOr it is mine 1. The first borne are said to be the Lords not onely by a common right as all things are said to be the Lords the earth and the fulnesse thereof 2. Nor yet only because the encrease of every thing is thankfully to bee acknowledged to proceed and come of God Pelliâ—â—n 3. But the first borne of Israel both of man and beast were the Lords by a peculiar right because he preserved them in Egypt when all the first borne of Egypt were destroyed Iun. in Analys 4. God might have commanded all to be offered unto him but he would not challenge or expect of them his full right and due lest it might have seemed grievous unto them but only hee requireth that which hee had more specially preserved Ferus QUEST III. Why the law of the Passeover is repeated Vers. 3. THerefore no leavened bread shall be eaten This institution of the passeover is now againe repeated and the caveat concerning leavened bread is often inculcate and urged 1. Both because mans corrupt and crooked nature had need to be often admonished being ready to forget the precepts of God and to wrest and deprave them Ferus 2. As also to put them in minde of that which was signified hereby to take heed both of the leaven of corrupt doctrine and of corrupt manners Pellican 3. The Hebrewes give this reason of this double institution because of the double sense of the Law one the plaine and open sense the other the hid and secret sense which reason we also approve but not in their meaning which wrest the Scripture with fabulous glosses and ridiculous collections but this wee affirme that in the passeover was a double sense the one concerning that outward ceremony which belonged to the paschall lambe the other hath relation unto Christ the true paschall lambe by whose bloud we are redeemed Simler QUEST IV. Whether Abib were the proper name of a moneth Vers. 4. THis day came ye out in the moneth Abib 1. Some take this to be no proper name of the moneth but a description of it by the fruit that began to ripe then and so they translate Mense novarum fruguâ— the moneth of new fruit so the Chalde Septuagint Latine Pagni Simler Pelican and M. Calvin giveth this reason because the Hebrewes had no proper names of their moneths but such as 2000. yeere after they borrowed of the Chaldes Contra. 1. It was not 2000. yeeres untill the Captivity of Babylon when the Hebrewes borrowed those Chalde names nor full out 1000. as is shewed before quest 46. in chap. 12.2 And further that other names of the moneths are found in Scripture beside the Chalde names as Zif the second moneth Ethanim the seventh Bul the eight is likewise declared afore quest 4. in chap. 12.3 And if Abib were here no proper name it would bee uncertaine which moneth hee meaneth the first or the second for in both there were ripe eares of barley in the first and of wheate in the next for they were to offer of their first fruits also in the feast of weekes Levit. 23.20 Numb 28.26 2. Yet they are deceived that tooke this moneth Abib for the same with the moneth Ab which answereth to our July as Pagnine for it is evident by the keeping of the passeover on the 14. day of the first moneth that the Israelites came out in the first moneth 3. Therefore it is more probable that Abib is here the proper name of the first moneth so called because then the corne was spindled and began to be eared for Abib signifieth the spindle with the eare as Exod. 1.9.3.1 Iun. Vatab. Not that the fruit was ripe this moneth but it began to flower and shew Calvin And thus the Hebrewes in all their feasts had relation unto the fruits of the ground the passeover was kept when the corne eared Pentecost when it was ripe and the feast of the Tabernacles in the end of the yeere when they had
the winde the waters would have beene driven all one way and the wind could not have so parted the waters as to make a way in the midst beside if the wind had caused it then when the wind ceased they would have returned againe but so did they not till Moses lift up his rod againe wherefore it was the Lords miraculous worke beyond the power or strength of any creature 3. Yet it pleased the Lord to use this creature to shew his power over all things which he hath made Calvin and this winde served not for the dividing of the water but rather for the drying of the ground after the waters were parted Cajetan QUEST XIII At what time of the night the Sea was divided NOw at what time the Sea was thus divided it may be thus gathered 1. It is evident that this was done in the night because the fierie cloud did give light onely in the night as it did now vers 20. and it was darke among the Egyptians 2. Whereas they used to divide the night into foure parts which they called watches of the night after the phrase of militarie discipline giving unto each watch three houres it seemeth also that the Sea was thus parted in the first watch in the beginning of the night for after the fierie cloud had changed his place Moses presently stretched his hand upon the Sea vers 21. 3. But whereas Pererius thinketh that it was past midnight in the beginning of the third watch before the Israelites descended into the Sea and that they staied on the shore till the wind had dried the ground for them to goe on which he thinketh was ceased before they entred for otherwise the wind would have beene troublesome unto them this his opinion seemeth improbable 1. As soone as the Sea was divided and a way made for the people it is like they followed and staied not on the shore because the Egyptians still pursued them they would therefore slacke no time 2. The Lord bid Moses that they should goe forward vers 15. it is like then they staied not five or six houres on the shore 3. The East wind did blow all night vers 21. therefore it was not laid before the Israelites went in for after that the Egyptians wheeles were taken off vers 25 as may be conjectured by the violence of the wind 4. Neither was this wind discommodious to the Israelites the walles of the water might keepe it from them or the Lord knew how to qualifie it toward them and to turne the rage thereof upon their enemies 5. Neither needed they to stay so long till the ground were dried for them hee that could make a way in the water for them to passe could also prepare the ground 4. Neither was it so long as Pererius imagineth before the Egyptians entred after the Israelites as about the end of the third watch which was toward the morning for seeing in the beginning of the fourth watch the Egyptians were overwhelmed by the returning of the waters vers 24. and before that the Egyptians were gone into the midst of the Sea vers 23. we must allow them more than two or three houres to reach so farre into the Seaâ—â— it may therefore rather be supposed that the Israelites going in in the first watch the Egyptians might follow them in the second for they were not farre from them as vers 9. it is said that Pharaoh and his host overtooke them camping by the red Sea and they were so neere that the Lord caused an extraordinary darknesse among the Egyptians to keepe them from the Israelites vers 20. QUEST XIV Whether one way were made in Sea or twelve for every tribe one FUrther it is a question whether there were one onely way and path made for the Israelites in the red Sea or for every severall tribe a severall way so that in all there should be twelve divisions of the red Sea for the twelve tribes Origene in his homilie upon this place writeth that this was an ancient tradition among the Hebrewes quod propria unicuique in mari aporta est via That every tribe had a peculiar way made for them in the Sea To this opinion subscribeth Thostatus divisum esse mare in duo deciâ— sectiones pro numero tribuum That the Sea was divided into twelve parts according to the number of the tribes Ab. Ezra upon this Chapter testifieth that this was an ancient tradition amongst them and Epiphanius Heres 64. This opinion both Origene and Thostatus doe ground upon that place Psalm 136.13 Which divided the red Sea into divisions Secuit mare in segmenta as Iun. translateth But Thostatus doth fully answer this objection that here the word translated divisions or parts in the plurall is so used according to the phrase of Scripture that useth the plurall sometime for the singular or else they are called divisions because of the greatnesse and largenesse of the division which sufficed as if there had beene many Cajetanâ— also addeth that they are called divisions in respect of the Sea which was divided into two parts Nam una incisio plures facit incisiones For one incision maketh many incisions as he giveth instance of a loafe being cut or divided with one cutting there are made two parts So the red Sea with one division was parted in twaine Origene urgeth also that place Psalm 68. There was little Benjamine with their ruler and the Princes of Iudah with their assemblie the Princes of Zebulon and the Princes of Neptalie whence he would inferre that all the tribes went thorow the Sea in their order But this may rather be referred to the publike and solemne thanksgiving afterward as mention is made of the singers and players of Instruments that went before vers 25. then to their marching thorow the Sea And the Prophet seemeth rather than both to describe the manner of their publike thanksgiving in the Sanctuarie as vers 24. They have seene O God thy goings in the Sanctuarie And he speaketh of those times when Benjamine in respect of the slaughter at Gibeah Iudg. 20. and of the civill warres with the house of David and with Iudah was much wasted that it was a small tribe in respect of the rest 2. Wherefore it is more consonant and agreeable to the Scripture that there was but one way made thorow the red Sea for the people to follow 1. Because if there had beene twelve sundrie paths it would have much amplified the miracle and it is not like the Scripture would have beene silent therein yea the Scripture affirmeth the contrarie that there was but one way made for all Israel as vers 12. The waters were a wall unto them on their right hand and on their left hand which sheweth that the water stood up betweene them but on two heapes and they walked betweene them 2. Divines doe hold that miracles are not to be multiplied without cause seeing then that one large way sufficed for the whole
that the Manna came in such measure every day as sufficed for their eating so that much remained not superfluous after their gathering it falling like unto a dew or thin frost being melted could not much moisten the ground QUEST XXII Whence it was called Manna Vers. 15. IT is Man 1. The words in the Hebrew are Man hu which have a double interpretation Some doe reade quid hoc what is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint whom Iosephus followeth and the Latine So also Simler Pellican Tostat. Rupertus And then they take man hu for maâ— hu for mah signifieth what and then they will have the letter nun added paragogically for better sound Maâ— bach some thinke that Man in the Chalde tongue signifieth what Simler And this interpretation best agreeth they say both to the words following They wist not what it was and to Moses answer This is the bread which the Lord had given but if they had called it Man that is a gift or meat prepared they had knowne what it was and Moses needed not to have told them Tostat. Lyran. Contra. 1. If such a word in that sense bee found in the Chalde yet there is no reason to thinke that Moses would use a Chalde word here 2. The people in generall might know it to be sent of God but could give no speciall or particular name to it Iun. Galas And so as Calvin saith Colligimuâ— mediam fuisse eorum cognitionem c. Wee gather that they had a meane kinde of knowledge mixed with ignorance and therefore they are more fully instructed of Moses concerning the use and end thereof 2. The Hebrew word there being man not mah it is more likely to be derived of the root manah which signifieth to number or prepare some will have it called man because it fell in such great number Oleaster But it signifieth here rather a gift or meat prepared that is without any labour Calvin Galas Iun. Vatab. And so the Author of the wisdome of Salomon taketh it who calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ibum paratum meat prepared chap. 17.20 Howsoever the other reading may seeme to have a good coherence with the words following yet because it answereth not to the originall word which is not maah what but 〈◊〉 the latter is to be preferred QUEST XXIII Why the Manna is said to be the bread of Angels THis Man is called Psal. 78.25 The bread of Angels 1. Some Rabbines hold that it is so called because the Angels indeed are refreshed with the divine light Quod lumâ—n incorporatum est fâ—ctum Manna Which divine light was incorporate and became Manna So R. Aquiba and R. Mosâ—â— Gerundens To whom seemeth to subscribe Paulus Burgens in his additions upon this Chapter But R. Ismael dissenteth from them that the Angels doe eat no materiall or corporall food being themselves spirits and immateriall and that divine light being a spirituall thing how could Manna being a materiall substance be made of it 2. But this is a more probable sense that not the materiall but the mysticall Manna is the bread of Angels because it was a type and figure of Christ whom the Angels desired to behold Borrh Marbach Yet this is not the proper and literall meaning 3. Some thinke it is so named of the effect because it gave strength unto them not to wax old nor feeble as the Angels are preserved in their state without decay such an operation this Man wrought in Caleb who was of as good strength at 80. as hee was at 40. yeeres before Iosh. 14. Ferus But this is spoken without ground true it is that Caleb was lively and of good strength in his old age but this he had not by the eating of Manna but by the speciall gift of God And this being but one speciall example maketh not a generall rule whence also can this vertue of Manna be gathered seeing all the 600. thousand which came out of Egypt only Caleb and Ioshua excepted all died in the wildernesse and yet they did eat of Manna 4. Some thinke therefore that it is called the bread of Angels because of the excellencie of it as S. Paul saith The tongues of Angels Borrh. But the right meaning is that it is so called because the Angels were Gods Ministers in the forming and preparing of Manna it was given by the ministry of Angels Tostatus quaest 6. Lyranus Iunius Marbachius QUEST XXIV Of the measure gomer how much it contained Vers. 16. GAther every man a gomer c. 1. Concerning the measure of the gomer it is said in the last verse of this Chapter to be the tenth part of an Ephah which according to the estimate of R. Salomon containeth three of the measures called Seah and every Seah held six of the measures called cabi and every â—ab held so much as 24. egges so that the gomer being the tenth part of an Epha contained 42. egges which maketh just three pints of ale measure Oleast Lyran. In another account the gomer contained two of the measures called choenix and an halfe Iun. And the choenix was a pint and halfe and somewhat more so that by this estimation the gomer should be somewhat above three pints some esteeme the gomer at a pottle Genevens 2. Simlerus thinketh that the gomer was not so large a measure nor yet the Epha as it is taken for he thinketh that there was no great difference betweene the choenix which was an Attike measure and the gomer so also Budaeus For the chaenix was the ordinary allowance for one day as appeareth by that proverb of Pythagoras Choenici no insideas that one should not sit over his choenix that is be too carefull for his daily diet it is not like therefore saith he though the Lord shewed himselfe liberall toward his people that he would double and treble their diet Againe it is written in the story of Ruth that she gathered every day an Epha of barley which had beene too much for her to beare according to this rate if the Epha were equall to the medimnus Atticus the Attike bushell and whereas Sarah is said to have made ready three Seahs of meale for the three Angels which came as three ghests to Abraham which make an Epha to what end should she have made ready so much But these reasons may bee answered 1. The Lord in allowing unto this people double the ordinary stint therein shewed his liberality toward them Iun. 2. The Epha though it should containe as some take it almost 8. gallons equall to our bushell was not too great a burden for a woman to beare neither is it strange that Sarah of her bounty especially in so great a family made ready such a quantity of meale for so few ghests 3. But I neither thinke that a gomer containeth so little as Budaus and Simlerus make it as to be equall to the measure choenix which was the daily allowance for servants for in the Epha which was the
when they tooke these oathes did sweare privately and as private men Simler 2. And seeing an oath serveth for the evidence of the truth and for the ending of strife and controversies in this behalfe there may bee as lawfull and as necessary an use of an oath privately as publikely not upon every occasion but when the matter is urgent and the case so requireth Vrsin 4. Morall observations upon the third Commandement 1. Observ. Against common and rash swearing THou shalt not take c. Here that common and notorious abuse of rash swearing in common and ordinary talke is reproved when the name of God is taken up prophanely and scoffingly without any kinde of reverence at all Chrysostome in his time finding fault with this abuse thus writeth Among the Iewes the name of God was so reverenced that being written in plates it was lawfull for none to carry it but for the high Priest but now Velut quiddam vulgare sic ipsius nomen circumfecimus We beare about every where the name of God as a common thing Chrysost. ad popul Antioch homil 26. Theodoret useth this fit resemblance Si vestem paulò pretiosiorem in dies festos multi adservare consuerunt c. If many use to keepe their better garment for holy dayes how much more should the name of God bee consecrated unto prayer and other holy exercises Ex Lippom. It was an use among the Heathen to keepe secret such names as they would have had in reverence there was a certaine hid and secret name of the City of Rome which is not now knowne which they say by the decree of the Gods was kept secret and one Marenus Soranus for naming the same but once in publike was adjudged to death Solinus in polyhistor cap. 1. de Roma The name also Demogorgon which the Gentiles held to bee the first God was not to bee uttered they thought when he was named the earth would tremble and Lucanus lib. 6. de bell civil writeth how Eritâ— the Sorceresse would thus adjure the Furies that if they did not consent shee would name Demogorgon Tostat. qu. 3. If the Gentiles were thus curious in not prophaning the names of their Idols it teacheth Christians that it is a shame for them so irreverently to use the name of the great God of heaven and earth whom they doe not only name but sweare by without any feare or reverence 2. Observ. Of the fearefull judgement of God threatning against blasphemers THe Lord will not hold him guiltlesse Though blasphemers and common swearers may escape the consure of men yet the Lord will not surely suffer them to goe unpunished If railers upon men are excluded the kingdome of God 1. Cor. 6.10 much more they which blaspheme the name of the living God If Gods hand should not be upon them here yet in the next world they are to expect nothing but everlasting horror unlesse they doe repent These that make a jest of religion and doe scoffe at the name of God are those abominable persons spoken of Revel 21.8 which shall have their part in the lake that burneth with fire and brimstone Cajetane here noteth well Quoniam futurum hoc judicium divinum raro impletum videmus in hac vita c. Because wee see this divine judgement seldome to be fulfilled in this life it followeth that it is to be referred to the judgement following after this life Therefore let men stand in awe of this fearefull judgement that is threatned against all prophane swearers and blasphemers 3. Observ. Against breakers of their oath and perjured persons FUrther as rash swearing is condemned so it is a most horrible and fearefull sinne for one to take a false oath and not to doe and performe as he hath sworne a righteous man and such an one as shall dwell in Gods Tabernacle is described that hee sweareth to his owne hinderance and changeth not Psal. 15.4 All such therefore are condemned which make shipwracke of a good conscience herein Such are our knights of the post that will be hired to take false oathes like unto the Turkish Sâ—iâ—i and Chagi who for a Ducket will take a thousand false oathes Oleaster useth this comparison If a man had given in pawne his sonne or any other precious thing for the performing of his oath he would labour by all meanes to redeeme it how much more when men have as it were pawned the name of their God Upon the fourth Commandement 1. Questions discussed QUEST I. Of the order of the fourth Commandement why it is put after the other 8. REmember the Sabbath day c. 1. Remotis impedimentis vèra religionis c. The impediments of religion being removed in the former Commandements as idolatry and prophanenesse or irreverence of the name of God this precept followeth Per quod homines in vera religione fundarâ—â—tur By which men should be grounded in true religion Thom. 2.2 quaest 122. art 4. in Cor. Prius enim sunt removenda impedimenta alicujus rei instituendae c. For first the impediments of a thing to be instituted must be removed before the thing can be instituted Lyran. 2. And this is the cause as Cyril noteth why the other Commandements before going are propounded negatively but this affirmatively Quia ad actâ—m statim eos impellâ—â— Because he presently draweth them here unto the act and execution Cyril lib. 4. in Ioah cap. 51. In the other Commandements first they are commanded to take away the impediments before the precept could be acted QUEST II. Why it is said only in this Commandement Remember c. 3. IN the other Commandements they were taught Deum primò venerari corde deinde ore First to worship God in heart then in mouth now it followeth here that we should worship him opere indeed Thom. Remember 1. Whereas Deut. 5. Moses rehearseth this Commandement thus Keepe the Sabbath day that thou sanctifie it but here he saith Remember the Sabbath day R. Salomon hath this conceit that both of these sentences were pronounced at once by a double sound of the trumpe which sounded forth the Commandements which is a fansie without any ground there Moses as the lawgiver doth not tie himselfe to the very same words keeping the sense Ex Tostat. 2. This memento remember some thinke is not referred to the Sabbath day but to the reason of the institution of the Sabbath taken from the creation this law therefore sendeth us backe to call to minde the creation of the world and how the Lord rested upon the seventh day after that in six dayes he had finished all the workes of the creation Tostat. So also Thomas Ponitur ut rememorationum beneficii praeteriti It is put as a remembrance of a benefit past But the connexion of the words sheweth that Remember is to be referred to the Sabbath day it selfe 3. Some will have this Remember to bee applied to the things to come shadowed forth in the Sabbath Memento dicit
bring them to repentance or in judgement to make them more inexcusable Tostat. quaest 20. 3. And oftentimes vita eorum est misera furiis eos persequentibus their life is miserable their owne conscience troubling and accusing them here and the judgement of God meeteth with them afterward Simler 4. Their life also is prolonged to their punishment herein Dum ipsis merces inhumanitatis à filiis nepotibus rependitur while their ingratitude to their parents is rendred and repayed by their owne children and posterity Calvin QUEST XXIV How this promise of long life is performed seeing the righteous seed are many times soone cut off FUrther it is also objected that many times vertuous and obedient children are cut off and their dayes are shortned so that this promise of long life is not alwayes performed to such Answ. 1. Quod ordinarium frequentissimum est ostenditur that which is ordinary and usuall is here shewed extraordinary things must be left to the secret judgement of God we see by experience that for the most part this blessing of long life is bestowed upon dutifull and obedient children Galas 2. Boni filii citò rapiuntur ne à malitia perturbentur good children are taken away lest they might bee disturbed and corrupted by sinne as it is said Wisdom 4.11 He was taken away lest wickednesse should alter his understanding Tostat. 3. They are removed from the earth that they should not see and taste of the miseries and calamities which the Lord intendeth to send upon the world Basting Which was Abiahs case the sonne of Ieroboam 1. King 14.13 4. He that honoureth his father though he dye soone may bee said to have lived long for Vita longa non mensuratur tempore sed actione long life is not measured by time but by action Thomas As if a man in thirty yeeres have attained to greater perfection of godlinesse than the sinner which hath lived an hundred he may be said to have lived longer than he as it is said Wisdom 2.13 Though he was soone dead yet fulfilled he much time Tostat. 5. These temporall blessings are granted and promised upon condition so long as the Lord seeth it to be good for his children and Quantum ordinantur ad futuram remunerationem as they are ordained to be helpes unto the reward to come Thom. If the Lord see that they are rather hinderances than helpes in his secret judgement hee doth otherwise dispose of them as is most for his glory and the good of his children 6. Though they have a short life here In coelis reposita est major compensatio a greater recompence is laid up for them in heaven Calvin As if a man were promised two akers of ground in the barren mountaines of Liguria and afterward have them given in the fruitfull soile of Campania the promise should be more than kept Simler Questions concerning the duty of subjects unto the Civill Magistrate QUEST XXIII Of the duty of subjects toward their Prince BEcause under the name of parents also are comprehended the fathers of the Commonwealth Princes and other Magistrates in the next place now commeth to be declared what duties the subjects are to yeeld unto them 1. They must submit themselves unto those Governours which are set over them in the Lord and honour them by performing all dutifull loyalty and obedience as the Apostle teacheth That every soule should be subject to the higher powers Rom. 13.1 2. Honour also must be yeelded unto them both in heart in word and in gesture So also the Apostle Rom. 13.7 Give to all men c. feare to whom feare honour to whom honour belongeth So Nathan comming in to King Salomon made obeysance upon his face downe to the ground 1. King 1.23 The Romane histories doe make honourable mention of Q. Fabius Maximus for reverencing and honouring his sonne being Consul But Christians are much better instructed by the Word of God and ought to shew the same in practice what reverence feare and honour is due unto Magistrates 3. Fidelity and love must the subjects shew toward their Prince in defending and maintaining his life and state dignity and honour in discovering of treasons conspiracies practices and dangers intended against his life and person So the people did fight for David against rebellious Abshalom and would not suffer David to hazard his person among them for thou art now say they worth ten thousand of us 2. Sam. 18.3 So Mardoche bewrayed the treason of two of the Kings Eunuches against Ahashverâ—sh Ester 6. 4. Subjects also must shew their piety toward their Magistrates to pray unto God for them as the Apostle exhorteth that prayer should be made especially for Kings 1. Tim. 2.2 So the Christians in the Primitive Church used to pray even for the Pagane Emperours in this forme wishing unto them Vitam prolixam imperium firmum domum tutam exercitus fortes Senatum fidelem populum probum orbem quietum A long life a sure Empire a safe house strong armies a faithfull Counsell a good people and the world quiet Tertull. Apolog. cap. 30. 5. Humility also and modesty becommeth subjects not to usurpe upon the office of the Prince but to bring all their complaints unto him not seeking to redresse things themselves as Abshalom did fawne upon the people and insinuate himselfe into their favour wishing that he were their Judge to end their matters 2. Sam. 15.4 6. Another duty is thankfulnesse to be shewed testified and acknowledged by all meanes for the benefits received by their godly government as Araunah being but a stranger in Israel expressed his thankfull minde in giving liberally as a King unto King David 2. Sam. 24.23 7. Subjects also are bound to helpe and support the necessities of the Crowne and Kingdome by giving Subsidies taxes and such other reliefe as the Apostle willeth To give custome to whom custome and tribute to whom tribute belongeth Rom. 13.7 Christ himselfe also paid tribute Matth. 19. and Ioseph and Mary went to Bethlem to be taxed Luk. 2. 8. All these duties must bee performed unto the Civill Magistrate both because it is Gods ordinance from whom they receive their authority Rom. 13.1 and in respect of our selves that under them wee may lead a godly and a peaceable life 1. Tim. 2.2 Bucanus QUEST XXIV How far subjects are bound to obey their Governours BUt the authority of Magistrates over their subjects is not absolute it must be limited according to the rules of the Word of God and subjects are bound no further to obey than they are obliged in conscience according to the Word of God And here these considerations are necessary 1. Who commandeth 2. What 3. And where 1. If it be the inferiour Magistrate that commandeth or requireth any unjust thing the subject that is grieved is to make his complaint and to sue for redresse unto the Superiour and highest Magistrate as Paul appealed from the Romane Governours in Judea unto Caesar. 2.
were Eldad and Medad Gloss. interlinear But this cannot be for those seventy Elders were appointed after the campe was removed from Sinai and pitched in Kibrath Hattavah which was the next station beyond Sinai Numb 33.16 But now the Israelites remained at mount Sinai 2. Some are of opinion that these seventy Elders were appointed when Iethro gave counsell to Moses that is six out of every tribe which make 72. but the even number is set downe Simler But those Captaines over the people which were chosen according to Iethro his direction were heads over thousands hundreds and fifties chap. 18.25 they were then more than seventy 3. Neither were these seventy such as before time the people had chosen out for their Rulers answerable unto the number of soules that went downe with Iacob into Egypt as Calviâ— seemeth to thinke for it seemeth that before Iethro gave that advice to Moses there were no such Governours and Rulers over the tribes because Moses then needed not to have wearied himselfe in hearing their causes himselfe alone 4. Wherefore these were no speciall Elders that before were elected and chosen out but such as Moses did single out upon this occasion out of the more honourable sort of the people and therefore they are called vers 11. eetzilee separated or selected And Tostatus holdeth this as a reason because the word Elders ziene in the Hebrew hath no article set before it as is usuall in that language when any speciall persons of note are named But though his reason doe not alwayes hold yet his opinion seemeth of the rest to be most probable Tostat. qu. 3. QUEST III. Why Moses went up into the mount alone Vers. 2. ANd Moses himselfe alone shall come neere to the Lord c. 1. Here are three degrees or orders appointed to be observed in their comming neere unto God the people stand farre off and come not neere at all Aaron and his two sonnes and the seventy Elders ascend with Moses to some part of the mountaine but Moses himselfe only goeth up unto God vers 12. Calvin Lippoman 2. Rabanus maketh this morall application of it that as the seventy Elders went not up with Moses so unusquisque perpendat discrete vires suaâ— ut ultra non praesumat that every one doe discreetly examine his strength and not presume beyond his knowledge 3. For the mysticall sense Procopius maketh Aaron here a type of Christ who stood aloofe off and contemned not our humane nature sed descendens ad nos inter nos moratur but descending dwelt among us c. But this application can in no wise be fit that Aaron should be here a type of Christ who went not up unto God but Moses did for who should have freer accesse unto God than our Mediatour and intercessor therefore Moses here rather signifieth the Law which is perfect and pure in it selfe yet is not able to bring us to God as these ascended not with Moses but were left behind Simler QUEST IV. Whether all the people in generall were assembled Vers. 3. ANd all the people answered c. 1. Sometime the whole congregation is understood to be the Elders only and principall men that stand for the rest of the people as chap. 12.3 the Lord biddeth Moses to speake to all the congregation and yet he onely spake unto the Elders vers 21. But here we rather understand that all the multitude was called together for as we reade that when the Law was confirmed and ratified the whole assembly came together not only the Elders and Officers but even their children and wives yea the strangers unto the hewer of wood and drawer of water Deut. 29.10 11. so was it requisite that at the first receiving of the Law all the whole multitude should come together to give their generall consent 2. If it be objected that it was not possible that so many hundred thousand as there were in Israel could assemble in such sort to heare the voice of one man we may either say that God might give an extraordinary strength unto Moses voice that it might be heard round about Tostatus Or though all the people were not within hearing themselves at once yet one might receive it from another and so give their consent or one company might succeed another to heare Oleaster QUEST V. Why the Lord requireth the peoples consent to his Lawes Vers. 3. ALL that the Lord hath said will we doe 1. Though God might by his soveraigne right impose what Lawes he thought good without the peoples consent because they were bound to obey whatsoever the Lord commanded yet the Lord thought good to require their consent because otherwise they might be lesse culpable if they had not obeyed those Lawes which were thrust upon them against their will 2. And although they had twice before chap. 19.8 and 20.19 promised their obedience yet that was but in generall before the Lawes were published and therefore it was necessarie that a particular consent should be had now unto the severall Lawes which were propounded 3. God knew before they would consent but that was not sufficient unlesse they also expressed it themselves that they might afterward be left without excuse Tostat. 4. The people are to be commended for their readinesse but yet they knew not how impossible it was to keepe the Law and therefore cannot be excused of rashnesse Iun. Of this sudden promise of obedience which the Israelites had soone forgot Hierome thus writeth Melius est non promittere quam promissa non facere c. It had beene better for them not to have promised at all than not to performe their promise And Gregorie herein compareth the Jewes unto Locusts Subiâ—o saltuâ— daâ—tes protiâ—â—s ad 〈◊〉 codemes c. Which doe of a sudden give a spring and forthwith fall upon the ground againe QUEST VI. What Lawes they were which Moses wrote in a booke Vers. 4. ANd Moses wrote all the words of the Lord. 1. R. Salomon thinketh that Moses first rehearsed and afterward wrote the whole booke of Genesis and all Exodus unto this place But this cannot be 1. The Rabbin himselfe thinketh that Moses rose the next day and built the Altar how could he then write these two bookes without a great miracle in one day which we are not without great necessity to bring in to make or devise miracles where no cause is were great presumption Lyran. 2. It is said he wrote all the words of God and so consequently only the words of God but the history of Genesis and Exodus containe many things beside the words of God therefore there was no cause either to rehearse or write all the contents of these two bookes Tostatus 2. Cajetanes opinion is with whom consenteth Osiander that Moses did write all the former Lawes contained in the 21 22 23. chapters and the ten Commandements beside with all those Lawes set forth in the 12. and 13. chapters and his reason is
conceit hath but a slender ground because it is said tegasâ—h â—iet the candlesticke shall be made for before it is put in the active vegasitha And thou shalt make 2. And in the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tegaseh they have another observation as slender curious because the letter jod is superfluous for ordinarily it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tiggaseh with dagâ—sh without jod they thinke jod which signifieth ten to be added to signifie that afterward Salomon should make ten candlestickes as he did 1 King 7. But it is an usuall thing with the Hebrewes for this letter sometime to be defective sometime to be superfluous without any mystery Yet Tostatus is here deceived that saith they ground this their conceit here quia deficit litera jod because the letter jod was wanting for in the foresaid word jod is not wanting but superfluous QUEST XLVI Of the instruments belonging to the candlesticke Vers. 38. THe snuffers and snuf-dishes 1. There were two kind of instruments which belonged unto the golden candlesticke the snuffers wherewith the lampe was purged the word malecâ—chaim is taken also for tongs wherewith coales are taken out of the fire Isay 6. and because snuffers are as it were little tongs to the like purpose they are called by the same name Oleaster The other instrument Iunius thinketh served to cleanse the dropping of the lampes Lyran. So also Tostatus thinketh they were certaine vessels containing water to quench the snuffe in that it should not smell 3. There were also certaine pipes to every lampe wherein the oyle was put to run into the nosle or boule of the candlesticke where the lampe burned as may appeare by Zacharies description chap. 4.2 where the Prophet alluding unto the fashion of the golden candlesticke in the Temple for otherwise if he had made any new description the Jewes would not have given any credit unto him maketh mention of seven lampes and a boule that is to every one a boule to receive the oyle and of seven golden pipe Now all these are here in Moses comprehended under the name of lampes which had both their severall pannes and receptacles of the oyle and certaine little pipes and conveyances beside to powre in the oyle by Tostat. qu. 30. QUEST XLVII How much a talent was Vers. 39. OF a talent of gold 1. The scholasticall historie maketh mention of three kinde of talents the Merchants talent which was fiftie pound the Citizens talent which was 70. pound and the talent of the Tabernacle which was 120. pound Tostat. qu. 33. 2. There was also the common talent which contained 60. pound and the great talent which was 80. pound Ribera 3. Oleaster thinketh that the word here used cicar signifieth not a talent but portionem frustum a peece or portion who herein dissenteth from all Interpreters in this place and if no certaine quantitie of gold had beene named it had beene a very imperfect description to say Of a peece of gold 4. Iosephus esteemeth this talent at 100. pound Epiphanius at 125. pound but the right valuation as Rab. Salomon thinketh was 120. pound double to the common talent So also Rupertus Tostatus Ribera Lippoman And every pound contained 60. common sicles Ribera As may be gathered by comparing these places together 1 King 10.17 and 2 Chron. 9.16 For in the first place it is said Three pound of gold went 〈◊〉 a shield and in the latter Three hundred shekels went to a shield A talent of gold then by this account weighed 7200. shekels counting the talent at 120. pound and every pound at 60. shekels And a pound of gold in value is esteemed at 100. crownes and the talent at 12000. crownes Iun. Montanus then is deceived which maketh the weight of a talent to be but a thousand and eight hundred sicles therein following Camhius and Levi Getson in 1 Sam. cap. 17. 5. Now the reasons why the summe of gold is named whereof the candlesticke should be made and so not in the rest may be yeelded to bee these two both because the candlesticke was all of gold so were not the other neither the Arke nor the table and for that their measure is seâ— downe both the length and breadth and so they might ghesse how much gold might goe to the making of them by the measure but here because there is no proportion set downe of the candlesticke the gold is summed that went to the making of it Tostat. qu. 33. QUEST XLVIII Of the mysticall application of the candlesticke COncerning the application of this ceremoniall part of the Tabernacle 1. Iosephus by the seven lampes understandeth the seven Planets and the greatest in the middest sheweth the Sunne the greatest and the middlemost of the Planets 2. Tostatus by the candlesticke would have set forth the life of man and by the seven branches the seven dayes of the weeke which being multiplied doe measure out the time of mans life q. 33. 3. So Rupertus by the six branches would have insinuated the six dayes of the creation and by the shaft in the middest which made the seventh the seventh day wherein God rested 4. Beda by the three branches one way and three another thinketh to be understood the Doctors of the Church which in the old Testament did fidem sanctae Trinitatis designare c. hold the faith of the holy Trinitie But these applications are somewhat curious and against the Apostles rule Which are shadowes of things to come but the bodie is in Christ Coloss. 2.17 These types therefore and figures are shadowes of things to come not past or then present and they must be referred to Christ the bodie of them 5. Wherefore 1. this candlesticke some understand to be the Church of God as Apocal. chap. 1.2 3. the Churches are compared to candlesticks Ribera Piscator But they are single candlesticks not the candlesticke with seven lampes 2. It better therefore signifieth Christ who is the true light that inlighteneth his Church as Gregorie Quis in candelabro nisi redemptor humani generis designatur Who is expressed in the candlesticke but the redeemer of mankinde So also Beda Hastile candelabri ipse qui est caput Ecclesia debet intelligi By the shaft of the candlesticke must the head of the Church be understood Ferus also to the same purpose Candelabrum Christus qui veri luminis est sustentaculum Christ is the candlesticke who is the upholder of the true light 3. The six branches doe betoken the Apostles and Pastors of the Church which are as branches which come from Christ who is the vine as these doe issue out of the shaft or bodie of the candlesticke Marb 4. The seven lampes doe signifie the manifold gifts of the Spirit Pelargus 5. The knops and flowers the divers graces and ornaments which the Lord endueth the faithfull with Simler 6. As the candlesticke gave light unto the Tabernacle so we are in darknesse unlesse the Lord Sursum
the Tabernacle foure cubits two cubits of this sixth curtaine should hang over before at the entrance and be foulded or doubled that it might serve as a pentice to defend the vaile which did hang there and the two other cubits should hang downe likewise on the backside and be there folded so that it should fall downe lower than the other curtaines by a cubit doubled or folded But this must not be understood de â—odem sago numero of the same curtaine in number but of the like quantitie in the overplus of another curtaine Lyran. Tostat. qu. 9. For it must not be imagined that the sixth curtaine should as it were be cut in two and the one halfe thereof hang before and the other behind but that the curtaines should be so placed as that they might overhang two cubits at each end before and behind Rupert Hugo de S. Victor Cajetan QUEST XI The great curtaine of the second sort consisting of six single curtaines what place of the Tabernacle it covered Vers. 9. THe sixth curtaine 1. The sixth curtaine is said to be doubled because Pars ejus replicatur a part thereof is doubled 2. And hereby it may bee gathered which of these two great curtaines that which had six coupled together or that which had five covered the fore-part of the Tabernacle which the hinder part for here the one halfe of the sixth curtaine is doubled in the fore-front so that the six curtaines covered the fore-part of the Tabernacle and the other five the most holy place and the back-part thereof 3. And hereupon it followeth that because these six curtaines contained in breadth 24. cubits whereof two cubits hung downe before so that 22. remained and yet the first part of the Tabernacle without the second vaile was but 20. cubits long that these six curtaines went two cubits beyond the division of the Tabernacle which separated the holy and most holy place and consequently that then these two great curtaines did not meet together where the other two did of the first sort which consisted of five curtaines a peece but that they reached two cubits beyond the joyning together of those curtaines toward the West Tostat. qu. 9. QUEST XII What was done with the cubit which was overplus on the two sides Vers. 13. THat the cubit of the one side and the cubit on the other side of that which is left of the length of the curtaines may remaine on either side of the Tabernacle to cover it c. 1. Some understand these cubits to be left the one in the fore-part of the Tabernacle the other on the back-part But that cannot be for these reasons 1. Because the â—ext speaketh of that which remained of the length of the curtaines but it was the breadth of the curtaines not the length that covered the length of the Tabernacle from the East end to the West 2. This overplus was to cover the Tabernacle on both sides but the East end of the Tabernacle was left open there onely hanged a vaile 3. These are said to be the sides of the Tabernacle which were North and South the other were the ends not the sides Tostat. qu. 9.4 And beside here there is but a cubit remaining on each side but in the two ends before and behind there was halfe a curtaine over which was two cubits vers 13. 2. Piscator thus apportioneth out these 30. cubits 12. above in the roofe which was the widenesse of the Tabernacle and 9. of each side But if this were so the sides being ten foot in height then should not these curtaines reach downe to the ground by a cubit whereas the Text saith that they covered the Tabernacle on the sides vers 13. and it is not like that the boords covered over with gold were left naked 3. The sounder opinion then iâ— that these second curtaines did hang downe to the ground and so the length of 30. cubits was employed ten cubits on each side and ten cubits above Saga ad terram pertingebant c. The curtaines came downe to the ground Strabuâ— So also Lyranus in the same words Cajetane likewise So also Oleaster Ad terram descendebat omnia operiens It went downe to the ground covering all things So Iosephus also saith that the curtaines spread unto the ground Instar â—halams like the covering of a bed QUEST XIII Of the two outward coverings whether they went all over the Tabernacle Vers. 14. FOr the Tent thou shalt make a covering of rammes skins 1. So the Tabernacle had foure coverings one for ornament the first curtaines of divers colours the other for necessitie to keepe the fine curtaines from the weather some lesse and some more Prout quaeque vilâ—ora ita tempestatibus viciniora c. As the coverings were more base or course so they were neerer to the weather first the badgers skins then the red rammes-skins and after them the haire cloth and the best and inmost were the curtaines of blew and skarlet And the Tabernacle being thus adorned with varietie of colours Non aliter micabâ—â— quà m siquis coelum contueretur c. It shewed as if one should behold the heavens Iosephus ibidem 2. Some are of opinion that these two outward coverings did not cover the sides of the Tabernacle but onely the top or roof Tectum tautùm operiebant they onely covered the top Strabus Cajetan Lippom. 3. But Lyranus whom Tostatus followeth thinks that they covered the sides also which otherwise should seeme not sufficiently defensed from the weather and seeing the length and widenesse of these coverings of skins is not expressed it seemeth they went all over the Tabernacle both before and behind and above and below downe to the ground 4. But I rather subscribe unto Iunius who thinketh that the badgers skins onely covered the roofe not much unlike as an house is covered with tiles Pelarg. And the lower parts were hung with the rams-skins 1. For they falling downe right might keepe off the weather well enough which did beat upon the sides 2. And this may be gathered out of the text which saith They shall be covered with badgers-skins above vers 14. that is in the roofe or top and for the same reason that the other two curtaines were sorted five and six together for more convenient carriage so it is like that these were divided and went not over all the Tabernacle for then they had beene too combersome to carrie 3. The cause why the measure of these skins is not set downe as of the other was for that they were made of skins which were not all of one quantitie some greater and some lesse and it being knowne how many cubits in length and breadth would suffice to cover the Tabernacle in the description of the other curtaines it was not necessarie to set it downe againe QUEST XIV Of the mysticall application of the coverings COncerning the mysticall application of these curtaines and coverings 1. Augustine by the ten first
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 effect that the two sides meeting together in the corner
them the very kinde 3. Iunius thinketh that although the first liquor of the olive be very commendable yet Primam undam praeli superat ea qua iâ—diculis solùm extunditur that which is beaten out with pestles doth excell the first liquor of the presse 4. But I rather incline to Pellicans opinion who thinketh the purer and thinner oyle to have beene used for the holy anointing and the second sort as the fittest though not the purest because it was a more fat and thicker oyle to be for the lamps There was beside these religious uses a prophane use of this oyle as either for meat Osiander or medicine This oyle is therefore prescribed to be beaten onely because tundendo sola caro frangitur in beating the flesh onely as it were of the olive is brused but it being ground the stones also are bruised together with the rest and so the oyle hath an impure mixture of the dregs Cajetan Vers. 20. That the lamps may alwayes burne 1. Some upon these words have thought that the light in the lamps never went out but burnt continually both day and night their reasons are these 1. Cajetane would prove it by these words That it may alwayes burne Hinc apparet quod indeficiens erat lumen candelabri tam die quam nocte Hence it appeareth that the light of the candlestick failed not neither by day nor night Tostatus answereth that here the word jugiter alwayes non significat temporis continuitatem doth not signifie a continuance of time but a perpetuall ordinance though interrupted So also Piscator expoundeth continually that is statis temporibus at set times continually as the daily sacrifice was called Iuge sacrificium a continuall sacrifice and yet it was offered but twice every day at morning and even 2. Simlerus thinketh that the lamps gave light by day because quia Sanctum fenestris caret the holy place wanted windowes and therefore for a supplie of them the lamps did burne upon the candlesticke So also Pelarg. QUEST XXI Whether the lamps burned in the Tabernacle both day and night BUt Pellican answereth Solis clarissimum jubar c. that the most cleare Sunne beames which shined by day needed not have any helpe of candle light for seeing all the East end was open onely a vaile drawen before it there might come in light enough the Tabernacle opening toward the most lightsome part of the heavens the rising of the Sunne to illuminate every part of the Tabernacle 3 Ribera would prove as much by that place Levit. 24.3 Aaron shall dresse them both evening and morning before the Lord alwayes They were dressed to that end evening and morning ut semper ar derout that they might alwaies burne But as Cajetane noteth concerning the sense of that place though he concurre in the same opinion Non tempus lucendi sed disponendi lucernas decernitur Not the time of giving light but of disposing the lights is there decreed So also Gallas expoundeth these words chap. 30.7 that Aaron every morning dressed the lamps Notari tempus ordinandi lucernas The time of setting in order the lamps is noted And the lamps were dressed in the morning that is cleansed from the soile which it had gathered in the night the Priest in the morning quicquid immunditiarum noctu contraxerit c. did purge and cleanse whatsoever uncleannesse was gathered in the night Vatablus in cap. 30.7 2. Therefore it is the better opinion that the lights burned onely in the night and were extinguished and put out in the morning 1. Tostatus and Oleaster doe prove it by the words following in this place in the next verse They shall dresse them from evening to morning They therefore burned onely till the morning which the Latine Interpreter thus expoundeth Vt usque manâ— luceat That it may give light till the morning and the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall kindle it or set it on fire from the evening till the morning 2. Piscator alleageth that place chap. 30.8 where the Priest is said to kindle the lamps or set them on fire in the evening the word is behaghaleth in causing them to ascend that is setteth them on fire Paguine because the fire ascendeth or goeth up but in the morning he is said onely behetibo to make good the lamps that is to cleanse them and dresse them 3. Vatablus and Iunius inferre as much upon that place 1 Sam. 3.3 Ere the light of God went out that the lamps burned all night and were put out in the morning 4. Pellican useth this reason Interdiu sole lucente omnia illustrante The Sunne shined by day and gave light to every place so that there was then no use of the candle light they burned not in the day Quia id divino operi non honorificum esset Because that had beene to the dishonour of that divine worke of God in creating the light of the Sunne if any should have thought it needed the helpe of humane and artificiall light 5. Beda upon this that the lamps burned onely in the night and were put out in the morning maketh this allusion Cùm nocte transacta seculi hujus mane futuri seculi inclaruerit c. When the night of this world being past the morning of the next world shineth cleere we shall then no more need lucerâ—a librorum the light of books the true light of the world shining upon us 6. Lyranus also thus expoundeth Semper id est qualibet nocte Alwaies that is every night Iosephus thinketh that all the seven lamps burned by night and three of them onely by day But upon the former reasons it is evident that the lampe burned not at all by day the reason why the seven lamps were all set on fire was this that though one or more by some negligence might goe out in the night yet not all that some might hold light out still and so there should bee alwaies light in the Tabernacle Pellican QUEST XXII What is meant by the Tabernacle of the Congregation and whether it be so rightly called Vers. 21. IN the Tabernacle or Tent of the congregation 1. Some doe read In Tabernaculo testimoâ—â—â— In the Tabernacle of the testimonie So the Latine and Septuag But there is another word which afterward followeth gheduth which signifieth the testimonie the word hâ—â—e used is mâ—ghâ—â—â— So Numb 17.4 both these words are used together in the Tent maghedh of the appointed meeting before the Arke gheduth of the Testimonie And here the Latine Interpreter to avoid the concurrence and repetition of the same word is forced to read Tabernaculum foederis the Tabernacle of covenant Neither was the candlesticke set in the place where the Arke of the testimonie was but in the holy place without the vaile therefore for distinction sake of the places it cannot be here called the Tabernacle of the testimonie Simlerus as Tostatus taketh it following the Latine text So also Oleaster 2. The