to the Person of Moses and the Israelites, which are the principal Subject of it. Moses here describes the whole History of his Life, that of God’s People, and what the Almighty wrought by his Ministry, in order to deliver this People out of their Captivity in Egypt, and conduct them into the Promised Land. To these two Heads are referred all that is contained in this second Book of the Scripture.
Upon Moses and the Israelites.
Nicolas Abram, de Pharaone: Item, de morâ filiorum Israel in Egypto, in his Pharus, l. 8. and 9. and Solomon Deyling in his Sacred Observations, tom. 1. Obser. 11.
Upon the Person of Moses, consult Josephus the Historian, in his Jewish Antiquities, l. 2. ch. 5. The Life of Moses, by Gaulmin, translated out of the Hebrew into Latin, and printed at Paris, in 8vo. 1629.
Caroli Imbonati, Dissertatio de Mose Prophetâ secundum Hebræos, in the Continuation of his Bibliotheca Rabbinica, tom. 4. p. 115. Item, Blasphemiæ Judæorum in Mosen, ibid. p. 130, 134, 138. De Virga Mosis, ibid. p. 128. De Asino super quem Moyses equitare fecit filios suos, ibid. p. 130, 131.
John Helvic Willemer, a German Lutheran, who was living in the Beginning of this Century, wrote likewise a Disputation upon Moses’s Rod, printed at Wittemberg, 1680, in 4to. See also Albert Fabricius’s Codex Apocryphus of the Old Testament. There are several Pieces upon Jethro, the Father-in-law of Moses, upon Jannes and Jambres, upon Moses and his Sister Miriam. Thadæus Dunus, Quæstio quamdiu Israelitæ fuerint in Egypto, printed at Zurich, 1595, in 4to. Danielis Angelocratoris Appellatio contra D. Thadæum Dunum, printed at Gasal in 1603, in 4to. To this should be joined Thadæus Dunus’s Apologetical Answer, which came out the same Year, at Zurich. We shall speak of both these in some other Place. See their Title in the Index.
Francisci Grisendi, Epistola, de Anticipatione liberationis Populi Israel de Egypto.
See M. Boivin the Elder’s System upon the Time of the Israelites sojourning in Egypt, or in the Supplement to our Comment, printed at the End of the Revelations, p. 56, 57.
Upon the different Names of GOD.
Joan. Drusii, de nomine Elohim, & Pauli Burgensis de nomine Tetragrammato, in Twelve Questions, with Drusius’s Scholia; the whole printed together at Franekar, in 1614, in 4to. and at Amsterdam, 1534, in 4to.
A Dissertation upon the Names of God, El, Sadai, and Jehovah. See the Collection of Critical Dissertations, printed at Paris for Wite, 1715, in 4to. Item, in the same Collection, the Dissertation upon Exodus vi. 3. Nomen meum Adonai non indicavi eis. These Dissertations are by F. Souciet the Elder, a Jesuit.
The Place in Chap. vi. 3. which he undertakes to explain is indeed obscure: No Passage in Scripture has perhaps been subject to so many Interpretations.
The Vulgate has rendered exactly the Sense of the Hebrew Text. Ego Dominus, in Hebrew Jehovah, qui apparui Abraham, Isaac, & Jacob, in Deo omnipotente, Sadai, & nomen meum Adonai, Jehovah, non indicavi eis. All the other Versions agree with one another, and the Vulgate, and are liable to the same Difficulty as the Text; which Difficulty consists in the apparent Contradiction of this Passage, which seems to say that the sacred Name Jehovah was not known by the Patriarchs, to several other Passages of Genesis, where we read the Name of Jehovah, pronounced by the Patriarchs, and even by the Strangers.
The Interpreters are divided, and each Opinion is supported by the Number and Reputation of those who espouse it. Josephus, St. Basil, Diodorus of Tarsus, St. Cyril, Theodoret, Steuchus, Nieremberg, and Lewis Capellus, cut the Knot, and confess that the Patriarchs did not know the Name of God Jehovah. Moses has put it in the Mouths of the Patriarchs, they say in the way of Anticipation, which is not unusual among the Poets. They add, that it is not at all probable, that Strangers and Infidels should know this Name, and pronounce it: And if Moses puts it in their Mouths, by way of Anticipation, he might as well put it in the Patriarchs Mouths with the Help of the same Figure. They insist much upon its being evident from several Passages of Exodus, that Moses was not acquainted with this Name of God. The Reader may find in the Dissertations themselves what F. Souciet urges in opposition to these Authorities, which are so much to be respected. In the Article of Prolegomena upon Scripture, we speak of other Dissertations contained in his Collection.
Salomon. Deylingii, de vocibus El Sadai, in his Sacred Observations, tom. 1.
Thomæ Gatakeri, Dissertatio de nomine Tetragrammato, in the 2d Tome of his Works, printed at Utrecht, 1697, in fol. and separately at London, in 1645, with his Defence against Lewis Capellus.
Ludovici Capelli, de nomine Tetragrammato, at the End of his Critica Sacra, p. 666. and his Defence against Gataker, ibid. p. 713.
S. Hieronymi, de decem nominibus Dei, ad Marcellam, in the 2d Tome of his Works, p. 704. of the new Edition.
Upon the Burning Bush, and Zipporah.
Francisci Moncæii, Historia apparitionum Dei Moysi factarum in Rubo & in diversario, in Crenius’s ninth Fasciculus, and separately at Arras, 1592, — 1597, in 4to. Monceaux was of Arras, a Lawyer, and a Poet.
John Frischmuth, de Circumcisione Sephoræ, in the Thesaurus Dissert. Philol. and separately at Jena, 1663, in 4to.
Francisci Moncæii, Dissertatio de eadem Circumcisione; that is to say, of the Circumcision performed by Zipporah on her Son, which gave her occasion of saying to Moses, Sponsus Sanguinis tu mihi es.
Upon the Jewish Passover, and the Sabbath.
Georgii Ludov. Goldneri de Agno Paschali inter duas vesperas mactando, in the Lipsick Miscellanies, t. 2.
Ægidii Strauchii, de Paschate primo, & exitu Israelitarum ex Ægypto, in the Philological Dissertations, tom. 1.
Theodori Dassovii, de accubitu ad agnum Paschalem veterum Hebræorum, ad illustrandum accubitum Salvatoris cum Discipulis, at Wittemberg, 1698, in 4to. We shall speak of him in several Places. See his Title in the Index.
Joannis Buxtorfii, de Cœnæ Dominicæ primæ ritibus ac formâ ejusque adversus Capellum vindiciæ.
Liber Ritualium Paschalium, ex versione Joan. Stephani Rittangelii, otherwise Liber Jasian & Jezrai, at Amsterdam, 1642, 1643, in 4to.
Julii Bartolocci, Relatio Rituum quos antiquitus servabant Judæi in Cæna Paschali celebranda, & an Christus eos servaverit, in his Bibliotheca Rabbinica, tom. 2. p. 736, 745. There is besides a particular Dissertation upon the Passover of the ancient Hebrews, p. 389.
Nicholas Durand has written a Treatise concerning the Accomplishment of the Jewish Passover, against the Calvinists, at Paris, 1569, in 8vo. He went by the Name likewise of Villegagnon, was of Provence, and a Knight of Malta, about the Year 1570. Dupin has given us a Catalogue of his Works, in the first Tome of his Tables, p. 1227. He was a great Master of the Belles Lettres, and had a great deal of Wit and Courage.
Paul of Middleburg wrote a Treatise upon the Observation of the Jewish Passover, at Fossomborne, 1513, in fol. He was of Zealand, born at Middleburg, and Bishop of Fossomborne, in the Beginning of the 16th Age.
Basil Ponce. The principal of his four Questions upon the Scripture relates to the Sacrifice of the Paschal Lamb. They were printed at Salamanca, in 1600, 1611, in fol. and since, in the new Edition of Menochius, 1719. He was of Granada in Spain, an Augustine Monk, Professor in Divinity, and died in 1629. Dupin takes notice of his other Works, in his Tables, tom. 2. p. 1661. We shall speak of him again upon the Revelations.
Lewis de Leon made a Treatise upon the true Time of sacrificing the Paschal Lamb, the Figurative of the Old Law, and the Real one of the New, at Salamanca, 1590. and at Madrid, 1604, in 4to. F. Daniel so much esteemed it that he translated it into French, with his Remarks, at Paris, 1695, in 12mo. As this Spanish Author has a particular Opinion in his System, pretending that the Paschal Lamb, anciently, and in its first Institution, was sacrificed in the Evening preceeding the fourteenth Day of the Moon in March, consequently on the thirteenth, several took their Pens in order to refute him.
Among the rest, a Doctor of the Sorbonne, in a Letter written to another Doctor, printed at Paris, 1695, in 12mo.
F. Lamy F. Lamy had before entered the Lists, both in his Harmony of the Gospels, and in his Historical Treatise of the Passover, printed at Roan, 1693, in 12mo. where he maintains that Jesus Christ did not eat the Paschal Lamb the Evening before his Passion. This other Opinion appearing very extraordinary to the late M. Tillemont, and even contrary to the ancient Belief of the Church, he wrote a long Letter to him, with great Modesty and Learning, wherein he proposes his Objections, and argues against his System, in a very friendly Manner: It is at the End of the second Tome of his Ecclesiastical Memoirs. He had before touched upon this Matter in a Note of the first Volume. He may be said to be the Person who has searched deepest into it. Not that F. Lamy should by any Means be deprived of the Honour of having written very well upon this Subject; but by desiring to say something new, he has fallen into very useless Enquiries. We have put all these different Treatises here together, because they have a great Relation to one another; and altho’ the Passover of Jesus Christ is the principal thing in view, there was no Possibility of avoiding to touch upon every thing that concerns the ancient Passover of the Jews, which should serve both for this Place of Exodus, and for that of the Gospels, where the last Passover is mentioned.
F. Mauduit not having spared his Brother Jesuit upon this Occasion, in his thirty-first and thirty-second Dissertations upon the Analysis of the Gospel; the Latter made Reflections thereupon, which are printed in this very Volume. In it he has added a fine Letter to M. de Tillemont, as an Answer to his; wherein he endeavours to satisfy his Objections, nevertheless, without losing sight of his new System. Nothing can be more civil than the Manner of his replying, without the least Passion or Acrimony, as M. Tillemont had done, which is rare between two Adversaries. The Reason of this extraordinary Behaviour may be said to be their being both acted by the sole Desire of discovering Truth; this alone directed their Pens. F. Lamy has likewise at the End of his second Volume, inserted F. Daniel’s Reflections upon Lewis de Leon’s System, and a short Extract of it. Moreover there are Reflections made by him upon the Letter from the Doctors of the Sorbonne, printed at Toulouse, 1692, in 12mo. and upon F. Pezron’s Evangelical History; two Letters written by him to F. Bessin, a Benedictine Monk of the Congregation of St. Maur, concerning the Reflections which he had made upon his System. These Reflections were printed at Roan, 1697, in 12mo. and the two Letters the same Year. Lewis de Leon, who has given the Occasion of our mentioning all these Authors, was originally of Beaumont in the Kingdom of Leon, born perhaps at Madrid: He studied at Salamanca, where he betook himself to the Order of the Augustin Hermits in 1544, and there taught Divinity and the Scriptures. Being already advanced in Years, and Master of many Scholars, he notwithstanding put himself under the Discipline of St. Theresa, and Lewis of Granada. He died in 1591, at 64 Years of Age. Arias Montanus, who was his Friend, commends him for his Eloquence, and the Beauty of his Diction; God had blessed him, says he, with a truly Christian Devotion, in his Manner of expressing himself. Nicolas Antonio speaks not otherwise of him in his new Bibliotheca Hispanica, tom. 2. p. 36, 37. where he takes notice of his Works; and M. Dupin, in his Bibliotheque Ecclesiastique for the 16th Century, tom. 4. p. 545. and in the first Tome of his Tables, p. 1345.
M. Dupin, in his Bibliotheque Ecclesiastique, the Seventeenth Century, tom. 4. p. 346. has collected all those who have written on the Passover, and made faithful Extracts of them; which may be of great help to such as have not these Authors, and would be glad to have a thorough Knowledge of this Matter. After his Example, we join them all here together, as having had a Share in this famous Quarrel among the Learned of the last Century.
M. Piednud’s Work was printed at Paris, 1690, in 12mo. and his Answer to F. Lamy, in the Acts of the Learned for 1695, sect. 4. both in French. We shall speak of F. Pezron’s upon the Gospels, and of him in the fifty-ninth Article upon the Prophets.
James Piednud, or John, according to M. Dupin, was of Normandy, Professor of Humanity in the College of Harcourt, and Royal Professor of the Greek Tongue, in 1698. He died in 1703.
As the same M. Dupin, ubi supra, p. 419, informs us, that M. Witasse is the Doctor of the Sorbonne above-mentioned, who attacked Lewis de Leon’s System, it is but just that we should say something of him, since we shall have no more an Occasion of doing so. He was of Chably in the Isle of France, Doctor of the Sorbonne, and Professor of Divinity; well known on the account of the several Treatises in Divinity, and the other Works published by him. It may be necessary to know, that besides the Letter mentioned by us, there are others upon the Passover, in the Journal des Sçavans, for 1696, sect. 10, 34, and 36. and for 1697, sect. 8.
The Sieur Beaumont, otherwise Ragot, wrote a Dissertation, wherein he pretends to prove that the Paschal Lamb could not be slain in the Temple, printed at Roan, 1701, in 12mo. in French. He was a Parisian, and a Priest, in the Beginning of the Eighteenth Century. This, perhaps, is the M. Ragot, Archdeacon of Alet, banished to Concarneau, who wrote a Letter in justification of M. Pavillon, formerly Bishop of Alet. It is of 1703, printed in a Collection of several Letters.
Giles Bucherius wrote a Treatise concerning the old Paschal Cycle of the Jews, printed with his Comment of the Doctrine of the Times, at Mons, 1664, in fol. the third Edition. This is all that he has written which relates to Scripture, which engages us to speak of him in this Place. He was born at Arras, in 1516, became a Jesuit in 1598, and died in 1665. He was a Man of great Reading, and very skilful in calculating Times and Years.
John-George Dorscheé, besides what we have already mentioned of his, supra, upon Exodus, wrote a Dissertation upon the Paschal Lamb, at Strasburg, 1644, in 4to.
Humer Bond put out a Dissertation upon the Term, or Time, of the Jewish Passover, at Lunden in Schonen, 1705, in 4to. He was a Swede, a Lutheran, and Mathematical Professor in the Beginning of the 18th Century. Perhaps he may be still living.
John Molther wrote an Historical and Mathematical Disquisition concerning the different Manner of the Jews and of our Saviour’s eating the Paschal Lamb, at Marpurg, 1595, in 4to. He was a German Lutheran, and Hebrew Professor, towards the End of the 16th Century.
The Jews have particularly endeavoured to explain that Passage of Exodus, which relates to the Sacrifice of the Paschal Lamb, the Time and Ceremonies then observed.
Abarbanel wrote a Hebrew Comment upon the Order of the Paschal Festival, at Venice, 1545, in 4to. in Hebrew and Italian, by Leo of Modena, with Cuts, ibid. 1609, in fol. in Hebrew and Spanish, ibid. the same Year and Size; in Hebrew and German, ibid. the same Year: In Hebrew, German, and Latin, by Rittangel, at Mont-Real, 1644, in 4to. in Hebrew and German, with Comments, ibid. 1664, in fol. All which different Editions and Translations are an evident Mark of the Goodness of this Work.
Elias the Son of Moses has made a Treatise in Hebrew on the Passover. We have several Fragments of it in Selden. de Synedriis vet. Hebræorum, lib. 1. p. 93. and lib. 2. p. 34, 37.
Judas Arieh wrote an Historical Narration of the Passover, in Italian, in Hebrew Characters, with the Text and Prints, at Venice, 1609, in fol. He is more known under the Name of Leo of Modena, Son of Isaac, Rabbin of Venice, and Rector of the Synagogue. He died in 1654. He is particularly celebrated for his famous Book of the Jewish Ceremonies, which we have Occasion to speak of elsewhere.
Upon the Sabbath, see Osiander’s Dissertation, John Selden, de Jure Natur. & Gent. Lib. 3. Cap. 10, &c. John Spencer, de legibus Ritual. Hebræorum, Lib. 1. Cap. 4. Gomar, de Origine Sabbati, Cap. 4. Rivet & Bartolocci Biblioth. Rabbin. p. 411. & seq. Upon the Passage of the Red-Sea*, and the* Destroying Angel.
See our Dissertation upon this Passage in our Comment upon Exodus.
Joannis Clerici Dissertatio de trajectione maris Idumæi, in his Comment upon Exodus; and Solomon Deyling, in his sacred Observations, tom. 3. ch. 5.
George Nicholas Ockelein wrote a Dissertation upon the Journey of the Israelites out of Egypt to the Land of Canaan, at Rostock 1707, in 4to. He was a German Lutheran of the 18th Age.
Michael Muller has treated of the Presents which the Israelites received from the Egyptians. His Book was printed at Tubinge in 1702, in 4to, which was the year of his Death. He too was a German Lutheran. Andrew Kempfer, another German Lutheran, wrote upon the surprizing Passage of the Israelites thro’ the Red-Sea, at Giessen 1696, in 4to.
Christiani Henrici Bromel, de Angelo exterminatore, in the Thesaurus Dissert. Philol. and separately at Jena 1685, in 4to. He was a German, a Lutheran Minister, and died after seventeen hundred and five.
Of the Magicians, Manna, and Pillar of Cloud.
We have discoursed of true and false Miracles, in our Comment upon Exodus, on occasion of those wrought by Moses, and the Impostures of the Magicians.
Josias Shute wrote of the false Miracles of the Magicians, printed at London in 1645, in 4to. He was an Englishman of York, and died in 1640, or 1643.
John Joachim Zentgrave composed an Historical Dissertation upon Jannes and Jambres, Pharaoh’s two celebrated Magicians, mentioned by St. Paul. It was printed at Strasburg 1669, in 4to. See what we have said of him above.
Upon Manna, See Buxtorf’s Dissertation de Manna, Claude Salmasius de Manna. The first in the Exercitations printed at Basil in 1660, in 4to, the second at Paris 1664, in 8vo, with other Exercitations.
Bochart de variis Mannæ Speciebus, in the second Tome of his Geograph. Sacr. p. 871 of the Leyden Edition 1707, in fol.
John Frederick Stapeln, de vocula Mannæ, in the Thesaurus Dissert. Philol. tom. 1. and separately at Wittemberg 1664, in 4to. He explains the term Manna. He was a German Lutheran.
See likewise our literal Comment upon Exodus, ch. 16. John Michael Walter wrote likewise a Dissertation upon this Subject, printed at Jena 1664, in 4to, the fourth Edition. There were the Father and the Son, both German Lutherans. Caroli Josephi Imbonati, de Manna; cur vocetur cibus levissimus, quando cæperit, quando desierit, &c. in his Continuation of the Bibliotheca Rabbinica, tom. 4. p. 151, 155. Martin Bohem has likewise a Treatise in German upon Manna, printed at Wittemberg 1627, in 4to. David Klug wrote too upon the Manna from Heaven, mention’d by St. Luke, ch. 2. printed at Wismar in 1664. See their Titles in the Index. Lipenius takes notice of several others in his Bibliotheca Theologica, tom. 2.
Frederick Valentin wrote a Dissertation upon the Pillar of Cloud, and of Fire, printed at Lipsick 1680, in 4to; and Christian Sahm, ibid. 1689, in 4to, both German Lutherans, who lived towards the end of the 17th Century. Toland, in his Tetradymus, printed at London in 1720, writes upon the same Subject. See the Literary Memoirs of Great Britain, p. 361. tom. 6.
Upon Tythes, and the Golden Calf, or Idolatry of the Jewish People.
Josephi Scaligeri, de Decimis, in the great Criticks. See likewise Selden and Sixtinus Amama, upon Tythes, in the same Collection; and the other Authors cited by us in the Article of Tythes and Oblations.
Josephi Hall, de vitulo aureo, in the body of his Works printed at London in 1662, 3 vol. in fol. This is in the fifth Book of his Contemplations, p. 352. according to the Edition mention’d by Lipenius, in his Bibliotheca Theologica, tom. 2. He was an Englishman, and Bishop in the Church of England: He died in 1656, aged 88.
Francisci Moncæii, de vitulo aureo, seu Aaron purgatus, printed at Arras in 1606, in 8vo, at Frankfort 1675. In the great Criticks of England, tom. 9. p. 4416, 4532. In the Antiquities of the Bible at Lipsick 1689, in 12mo.
R. Visor wrote against M. de Monceaux’s Work, under the title of Destruction du Veau d’Or purgé ou justifié, at Paris 1608, in 8vo.
See Selden de Diis Syris, ch. 4. with the Additions of Andrew Beyer, Bartolocci in his Biblioth. Rabbin. continued by Imbonati, tom. 4. ch. 25, 27, 28. and p. 146 to 154.
Georgii Mæbii Moscholatria Populi Israel, printed at Lipsick in 1666, in 4to, in four Dissertations.
John Henry Heidegger has likewise a Dissertation on this Subject; and another upon the People’s Reconciliation with God, both in the 3d tome of his Dissertations printed at Amsterdam in 1690, in 4to. He was a Calvinist of Zurich, born in 1633. He died there in 1698, aged 65.
Upon the Reception of the Law and Decalogue.
Salom. Deyling. de vultu Mosis radiante, Exod. 34. ver. 30,35. in his sacred Observatons, tom. 3. Michael Liebentants, de facie Mosis cornuta, in the Thesaur. Dissert. Philol.
Imbonati de cornibus Mosis, in his Continuation of the Bibliotheca Rabbinica, tom. 4. ch. 31. p. 157. Item de duabus Tabulis lapideis, Ibid. p. 138, 139, 145.
Chr. Walter wrote upon the same Subject; it is in the Thesaurus of Philological Dissertations, tom. 2. p. 907. separately at Koningsberg in 1679, in 4to.
Hug. Grotii in Decalogum, at Amsterdam in 1640, in 8vo, and in the 1st tome of his Works of the Edition of 1679, Ibid. in fol. See too the Commentators on the 20th chap. of Exodus, and the Authors cited in the Article of Laws and the Jewish Religion, or in Lipenius’s Bibliotheca Theologica, upon the Decalogue, tom. 1.
Upon the Tabernacle, and Ark of the Covenant.
Andrew Dan. Habichhorstius, de mulieribus quæ vigilabant ad fores Tabernaculi, Exod. 38. v. 8. in the Thesaurus of Philological Dissertations, tom. 1.
Upon the Tabernacle in particular, see the Article relating to the Tabernacle and the Temple.
George David Ziegra de oleo unctionis sacro, ad Exod. cap. 30. v. 22. Thesaur. Theol. Philol. tom. 2. p. 900. Fortunati Schacchi Myrothecium. This Author was of the Order of Augustin Hermits; he has treated of all the Unctions mentioned in Scripture, such as that of Kings, Priests, Prophets, and things sacred; and even of the Oil belonging to Lamps, and the Oil of Perfumes, &c. and he introduces several incidental Questions, which he treats with great Learning. His Book, which was pretty rare, is become more common since the Edition of Amsterdam by Halma, in fol. 1701.
Joan. Buxtorfii Exercitationes de Arca Fœderis, ignis Sacri, &c. at Basil 1654, in 4to.
Andreæ Sennert de rebus in Arca contentis Exercitatio, printed at Wittemberg 1680, in 4to.
Salom. Deylingii de Arca Fœderis, in his sacred Observations, tom. 1.
Sebastian Schmidt, in his Answer to Benedict Carpzovius, where he proposes this Theological and Philological Question, Quorsum Arca Fœderis pervenerit. With it he joins a Catalogue of the Books of several Hebrew Authors, whose Opinion he approves or rejects, at Strasburg 1658, in 4to.
John ab Hamm has made sacred philological Exercitations on the inside of the Ark, and its Ministers, printed at Herborn 1715, in 4to. He was a German Lutheran, Professor at Herborn, and perhaps is still living.
John Palmroot has a Dissertation upon the Ark of the Covenant, printed at Upsal in 1700, in 8vo. Another upon Moses’s sacred Oil, and two others which are mention’d in another Place. See his Title in the Index. He was of Sweden, a Lutheran Minister, towards the end of the 17th Century.
Of the Priests Habits, the Urim and Thummim.
Of the Urim and Thummim, see Spencer de legibus Hebræorum Ritual. and Philip Riboudeault, who wrote against him, printed at Geneva in 1685, in 12mo, and John James Gantesviller, who wrote upon the same Subject, under the title of Lux è tenebris, at Hanover 1675, in 4to, and the rest set down in the particular Article upon this Subject. In like manner for the Priests Habits, they too being there spoken of.
We shall here take notice only of Nicholas Polman, a German Lutheran of Luneburg, who wrote upon the Urim and Thummim, printed at Wittemberg 1666, in 4to, and upon the Darkness of Egypt, at Bremen 1693, in 4to.
It may be necessary to add something concerning M.Riboudeault’s Opinion, which is opposite to that of Spencer. It is Spencer’s Opinion, that the Urim was a small hollow Statue in a human Shape, which the High Priest concealed in the Lining of his Pectoral, by the help whereof God or an Angel answered his Questions; in a word, that it was a real Teraphim. As to the Thummim, this likewise, according to Spencer, was another small Statue, different from the Urim both as to Use and Form, but held concealed near the other under the Pectoral.
M. Riboudeault, who confutes both these Opinions in this Work, shews in the first place as to the Urim, that altho God sometimes accommodated himself to the Customs of other People, that he might more easily get the better of the bent and inclination which the Jews had to Idolatry, this nevertheless concludes nothing in particular for the agreement of the Urim, with those Statues which were made serviceable in false Oracles; since it is certain, that God forbad his People, as we have seen, abundance of things, because they were practised in idolatrous Countries.
He replies afterwards to many other of Spencer’s Arguments, examines the Authorities borrowed by him, partly from Scripture, and partly from other Books, to support his Opinion; and upon this occasion enquires at large into Micah’s Action.
As to the Thummim, the Establishment whereof is believed by Spencer to have been regulated by God, from what was practised in Egypt, where the High Priest wore a Figure hanging at his Neck, formed of precious Stones, which was called Truth. The Author pretends there is more probability that the Egyptians herein imitated the Jews, which he confirms by replying very ingeniously to the Remarks made hereupon by this learned Englishman: After which he relates, in few words, the Opinions of several Authors concerning the Urim and Thummim.
Salomon Deyling, quo ordine & situ panes facierum coram Jehova collocati fuerint, in his sacred Observations, tom. 2. De aqua amara à Mose mitigata. Ibid. tom. 3. cap. 6.
Joannis Braunii de vestibus sacerdotum Hebræorum, 2 Vol. in 4to. at Amsterdam, in 1701. This Edition is better than the first, which came out in 1680. It is a kind of Comment upon the 28th and 29th chapters of Exodus. Braunius was a German, of Alsace, and a Calvinist; he died in 1708.
Frederick Wiccius wrote in particular of Aaron’s Pectoral, upon the 27th chapter of Exodus, at Wittemberg, in 1678, in 4to. See above.
Didacus Castillo, a Spaniard, Archbishop of Sainte Foy in New Granada, about 1590, wrote a literal and moral Comment upon Aaron’s Robes and Ornaments; at Lyons, 1654, in fol.
Other Dissertations upon divers Places of Exodus.
As the different Dissertations of the same Author upon several Subjects, could not be placed under one and the same Title, no more than certain Dissertations too short to make a particular Title, we have reserved them for the end of this Article; a Method which we have observed already, and shall again observe hereafter.
Joannes Spencerus de Legibus Hebræorum Ritual. Cambridge, 1685, fol. This Author, an Englishman, discourses first of the original of Sacrifices; 2dly, of Purifications; 3dly, of new Moons; 4thly, of the Ark, and the Cherubims; 5thly, of the Temple; 6thly, of the Urim and Thummim; 7thly, of the Scape-goat; 8thly, of Circumcision; 9thly, of the distinction of pure and impure Meats; 10thly, of Idolatry; 11thly, of the Theocracy of the Jews. This Writer is profoundly learned. He draws a Parallel all along between the Laws and Customs of the Jews, and the Practices of the Egyptians; and believes that Moses borrowed a great deal from the latter.
M. Bochart, in his Remarks upon St. Aman’s Poem, intitled, Moses preserved, relates many curious Things upon the Book of Exodus; for example, concerning the Habitation of the Egyptian Kings in the Time of Moses, and the Abode of the Israelites in Egypt, &c. See tom. 2. Geogr. Sacr. p. 1095. Edit. Leyd. 1707.
Calvorius has four Disputations on the Pillar of Cloud and Fire, upon Manna, Moses’s shining Face, the Clothes of the Israelites, which did not wear out; printed with others already mentioned by us.
Michael Liebentants has two Exercitations on the Cherubims of the Mercy-seat, at Wittemberg, 1663, in 4to. Upon Aaron’s Pectoral, and Frontlet, or Goldplate, Ibid. 1659, and 1662. 2 vol. in 4to. Upon Moses’s Face all radiant with Glory, Ibid. 1659, in 4to.
John Andrew Quendstedt wrote of the First-fruits and Tithes of the Hebrews, at Wittemberg, 1685, in 8vo. Of the Paschal Lamb, 1699, in 4to. Of the Destroying Angel, Ibid. 1676, in 4to.
John Frischmuth treated of Zipporah’s circumcising her Son; printed at Jena, 1663, in 4to. Of the Paschal Lamb, Ibid. 1660, in 4to. Of the Ark of the Covenant, Ibid. 1676. the second Edition, in 4to. Of the High-priest’s sacred Habit, 1669, in 4to.
John Benedict Carpzovius made a Dissertation on Joseph’s Interment, at Lipsick, 1647, in 4to. Another upon the Medals, which represent Moses with two Horns. Ibid. 1659. in 4to. Two others upon the Ark of the Covenant, at Strasburg, 1658, in 4to. See below.
Lewis George Treviran wrote a Dissertation upon the thirty-third chapter of Exodus, ver. 21, 22, 23. relating to the Glory of God, à posteriori. In the Bibliotheca Philologica, tom. 4. p. 1, 19. David Constant. made one on the burning Bush, and brazen Serpent; which he join’d with that composed by him on Lot’s Wife. See higher. He also put out a Discourse upon the Passage of the Red Sea, at Lauzanne, 1690, in 4to. He was born at Lauzanne, in 1638. was made a Calvinist Minister in 1660. Principal of the College of Lauzanne in 1674. and was living in 1720, aged 82 Years. The Catalogue of his Works is in the Bibliotheca Philologica, tom. 4. p. 676.
Jessen has written an Assertion of Moses’s three Fasts during forty days upon mount Sinai, at Copenhagen, in 1703, in 4to. He was of Denmark, the Son of Hannibal, a Lutheran, in the beginning of the eighteenth Century. We shall speak of him again upon Kings.
John Christopher Ortlob, upon Moses’s Fast of forty days, mentioned in the thirtyfourth chapter, ver. 26. at Lipsick, 1702, in 4to. We have spoken of him upon Cain.
John George Abicht treated of the purchase of Slaves, spoken of in the 23d chapter, ver. 13. at Lipsick, in 1704, in 4to. See upon Tobit 6. 48.
John James Freisleben wrote likewise a Dissertation upon the seventy Elders, chosen to be Judges in Israel, at Jena, 1665, in 4to. Another which we shall speak of upon the Gospel of St. John. He was a German Lutheran, Archdeacon of Altemburg; and died in 1657.
Godfrey Jungt put out a Dissertation upon the Covenant made at mount Sinai, at Bremen, 1708, in 4to. He was a German Calvinist, and Preacher at Bremen, in the beginning of the eighteenth Century. We have already spoken of him upon Genesis, Article 31. See Abraham. We shall mention him again upon Judges. See Sampson.
George Frederick Heupel wrote a Disputation concerning Jethro’s Office, who was Father-in-law to Moses; and is spoken of in chap. 3. of Exodus, ver. 1. at Strasburg in 4to. It is not said in what Year. We have spoken of him upon Genesis, Article 31. See Adam.
John Fecht put out an Exercitation upon the 16th Chapter, ver. 16, 17, 18. where there is mention of Gomor, at Dourlach, 1670, in 4to. See upon Genesis, Cain and Abel.
Abraham Calovius put out a Dissertation upon Aaron’s Pectoral, chap. 28. ver. 30. at Wittemberg, 1675, in 4to. See upon Genesis.
John Henry Majus, upon the Mercy-seat, in chap. 25. ver. 10, 16. at Giessen, in 1695, in 4to. Upon the Urim and Thummim, chap. 28. ver. 30. Ibid. in 1696, in 4to. See Article 27.
Matthew Hiller wrote a Treatise upon the twelve Stones which the High-priest was to wear upon his breast; as is commanded in the 28th chapter, ver. 4, 22. at Tubinge, 1698, in 4to. We have spoken of him upon Genesis, and shall again speak of him upon Numbers. Isaac Pihlman made a Dissertation upon the Pillar of Cloud and of Fire, chap. 19. 20. at Abo in 1707, in 4to. Another upon the High-priest’s Habit, in chap. 28. Ibid. 1707, in 8vo. We have mentioned him upon Genesis, Article 31. See Lot. We shall speak of him again upon the Acts.
William Postel put out an Explication of the Golden Candlestick, mentioned chap. 25. ver. 31. in Hebrew, Latin, and French, at Venice, in 1548. We speak again of him in the Article of sacred Geography. He was a Norman of the Diocess of Avranches; Priest, and Professor of the Oriental Languages at Paris. He died in 1581, in a very advanced Age.