God 2. Neither was this sinne of Moses veniall that is a light and small sinne for such sinnes the Lord passeth over in his children but here he was angry with Moses If the Lord should bee angry with every small sinne and oversight of his children who should abide it 3. The forbearing of punishment sheweth not the smalnesse of the sinne but the greatnesse of Gods mercie 4. Cajetanes observation is false for the same phrase â—ichar aph Iehovah Iehovahs wrath was kindled is used upon occasion of great sinnes as when the people murmured Numb 11.3 and lusted for quailes vers 33. the same words are there put 4. This then may safely be held that although Moses at the first might in humility disable himselfe yet after God had given him satisfaction to all his doubts upon his foure severall refusals first for his owne insufficiencie and the greatnesse of the businesse Chap. 3.11 Secondly because they might inquire after Gods name Chap. 3.14 Thirdly he excuseth himselfe by the incredulity of the people Lastly by his owne imperfection of speech yet after all this to stand still upon his refusall sheweth no small infirmitie in Moses as it may appeare by the effect because God was angrie with him yet Gods anger is not such against his children as against the wicked for there he is angry and punisheth here he is angrie and rebuketh but withdraweth not his favour for immediatly the Lord concurreth with Moses desire and giveth him his brother to be his assistant Simler So that Gods anger here is as when the father is angrie with his child or one friend with another which notwithstanding is no breach of friendship QUEST XII Why Aaron is called the Levite Vers. 14. AAron thy brother the Levite 1. This is not added because the Priesthood should have belonged to Moses the Leviticall order to Aaron but that Moses was deprived of that honour for refusing his calling as Rabbi Salomon Pellican 2. But because there might bee other Aarons not of Levie this is expressed by way of distinction that Moses might know that the Lord did meane none other Aaron but his owne naturall brother of Levi Iun. Simler 3. And this might bee also a reason thereof because the Lord purposed to annex the Priesthood to Aaron and his posteritie Osiander QUEST XIII How Moses is said to be as God to Aaron Vers. 16. THou shalt bee to him in Gods stead This sheweth 1. that Moses should bee superior unto Aaron as his Prince as the Chalde Paraphrast and Aaron as his Chancelor Moses should give him direction from God what to speake Osiander 2. By this also Moses authority is signified by the which as in Gods place he ordained Aaron to be the high Priest Pellican 3. Likewise he is as God that is a wise counsellor and full of Gods spirit to whom Aaron should resort for counsell Vatab. Genevens 4. And as Aaron was Moses spokesman to the people so Moses should bee Aarons mouth to consult with God so the Septuagint and Latine read Thou shalt be for him in those things which appertaine to God 5. But Moses in another sense is said to bee Pharaohs God Exod. 7.1 not only to declare Gods will unto him but to execute Gods judgements upon him Genevens QUEST XIV Whether Moses did well being called of God in taking his leave of his father in law Vers. 18. THerefore Moses went and returned to Iethro 1. Some doe charge Moses here with an oversight that he presently dispatched not into Egypt but first tooke his leave of his father in law for Iacob went away without Labans privity and S. Paul saith that hee did not consult with flesh and bloud after he was called Galath 1. 2. Contra these examples are altogether unlike for Laban was unfriendly to Iacob and he feared he would worke him some displeasure and Iacob was then at his owne hand and kept sheepe for himselfe and beside he had in a manner sold over his daughters to Iacob and used them as strangers But Moses had a kinde and loving father in law he then kept his sheepe as hee covenanted and he entertained Zipporah still as his daughter and therefore Moses could not in humanity but take his leave of him 3. S. Paul consulted not with any for the approbation of his calling being therefore fully assured neither doth Moses conferre with Iethro to any such end but only to performe the office of humanity Simler 4. Wherefore the calling of God doth not take away civill duties toward parents and kindred saving where they are an impediment to our calling in which case wee are rather to forsake father and mother than to disobey God 5. Moses therefore taketh his leave of Iethro both because he purposed to carry away his wife and children and for that he had before covenanted to stay with Iethro chap. 2.21 Ferus QUEST XV. Why Moses concealed from Iethro the principall end of his going LEt me goe and returne to my brethren 1. Moses concealeth from his father in law the principall cause of his journey which was the calling of God both for that he sought Gods glorie and not his owne Ferus lest he should have seemed to boast of his visions Osiander and he doth keepe it secret of modesty least he might be thought to be a vaine man in telling such incredible things 2. In saying he went to see whether his brethren were alive and to visite them he dissembleth not though he went to doe more and it is evident by taking his wife and children with him that Iethro knew hee purposed not only to visite them but to stay there so that it seemeth likely that Moses imparted so much of his purpose concerning his stay there Simler and in generall also that he went for the comfort and profit of his brethren as Iosepus but in particular he kept secret the end of his going 3. Iethro being a good man would not hinder so charitable a worke though he had speciall use of him Ferus especially having such experience of the fidelitie and wisedome of Moses that without great cause he knew he would not desire to depart from him Simler QUEST XVI Whether God spake to Moses in Midian beside that vision in Horeb. Vers. 19. ANd Iehovah said to Moses 1. Some thinke that this sentence is transposed and that God thus spake unto Moses before he had moved his father in law Genevens Pellican But although such transposing of the order be usuall in Scriptures yet heere it need not to bee admitted for God might often appeare to Moses to confirme him Iun. and this was said in Midian the other vision was in Horeb the distinction of the place sheweth them to be divers apparitions Simler 2. The Lord to encourage Moses taketh away all doubts and telleth him that all which sought his life as well Pharaoh as the pursuers of the bloud of the slaine were dead Iun. And thus much Moses might impart also to his
Vatab. the Septuagint take it sometime for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Carbuncle sometime for the Crystall Numb 11. but it is rather the gumme of the tree â—dellium which was transparent and shining like unto pure and tried waxe Plin. lib. 12. cap. 9. Iun. Osian and Iosephus saith that â—dellium was a kinde of drugge or spice So then the Manna was not onely white but it was also of a cleare colour like unto gumme oâ— to the kernell of a grape Pellican 4. For the taste it was like unto wafers made with hony or unto fresh and sweet oyle Numb 11.7 it had a pleasant taste and relish QUEST XXXVII Whether the Manna had a divers relish according to every ones taste BUt further concerning the divers taste of Manna a question is moved out of those words in the bookâ— of Wisdome chap. 16. vers 21. It served to the appetite of him that tooke it and was meet to that that every man would 1. Upon this ground the opinion of some is that the Manna though it had actually and positively but one kinde of taste like unto wafers made of hony yet God gave unto it such a gift that it relished according to every mans desire and it was turned to the taste and savour of any kinde of meat which they had mind unto Tostat. And that Manna had this quality onely in their mouths and taste that were holy men and thankfull but to the evill and disobedient it had not that variety of delightfull taste but was as unsavory in their mouths for they preferred pâ—ppons onyons leekes and garlike before it Lyran. 2. Contra. 1. If the Manna actually gave one certaine relish in the mouth as of hony or oyle how could it at the same time have any other relish for divers tastes of contrarie kindes and tempers it could not have at once and if it were turned to any other taste then had it not actually the taste of hony or fresh oyle 2. Besides by this meanes the Lord should have satisfied every ones wanton appetite which not being contented with the ordinarie taste of Manna would have it changed according to his desire 3. And that Manna had the same relish to all both good and bad is evident by Moses description Numb 11.8 The people went about and gathered iâ— c. so it relished in that manner to the people if it had tasted so onely to the better sort to the beleevers and the thankfull a very few should have had that privilege for the people wept and murmured in their families every one in his tent dore Now in that they preferred the onyons and leekes of Egypt it shewed their great unthankfulnesse that made more account of such grosse meat than of the precious delicate Manna 3. The meaning then of that place is that this Manna actually had such variety of delectable tastes that it pleased every man not that it changed and turned as every mans fansie led him but there was no stomake so weake nor no tooth so daintie whom Manna might not content the Manna being yet raw and undressed had the taste as of mingled hony or oyle but after it was prepared and dressed it gave a mixed and variable taste as if many sweet and pleasant things were tempered together Iun. 4. The excellencie then of this food commendeth the goodnesse of God who was not contented to give them ordinary and common food but fed them with the best Ferus As it is said Wisdome 16.21 Thy sustenance declared thy sweetnesse to thy children The Grecians write that Democritus prolonged his life with eating of hony Athan. lib. 2. cap. 3. Plinie maketh mention of some that lived of pulse lib. 18. cap. 8. The Egyptians boast much of their herbes Diodor. lib. 1. cap. 4. But all these must give place to Manna never was any people in the world fed with the like food unto Manna Pelarg. QUEST XXXVIII When Moses spake to Aaron concerning the pot of Manna to be set before the Lord. Vers. 34. ANd Aaron laid it up before the Testimonie 1. The opinion of some Hebrewes is that this pot of Manna was laid up in Moses Tabernacle before the great Tabernacle was made Lyran. But this cannot be 1. Into that Tabernacle none came but Moses and in his absence Ioshua chap. 33.7 11. Therefore it is like that Moses would rather have there placed it himselfe than have spoken to Aaron 2. Because Moses speaketh to Aaron to doe it it seemeth that Aaron was consecrated Priest which was not before the second yeare when the Tabernacle was erected Tostat. 2. Whereas it is said vers 33. to be set before the Lord it may also have this sense Ante 〈◊〉 dictum est quod sit ipsa devotione offerendi c. Before the Lord may be said in respect of the devotion of the offerer wheresoever it was put so Augustin quaest 61. But these words before the Testimonie which is meant of the Arke doe expound the other therefore the Arke being not yet made this here commanded was not done presently 3. Augustine misliking the former solution resolveth that this is spoken by way of a prolepsis that is here written which was afterward done for in Scripture the order of time is not alwayes observed Moses therefore to finish at once the whole history concerning Manna maketh mention also of this reserving of the â—ot of Manna which was done afterward the Tabernacle being now made and Aaron consecrated Priest Tostat. quast 14. So 1 Sam. 17.54 David is said to have put Goliahs armour in his Tabernacle which was not then but long after when he was established in the Kingdome Piscator 4. This pot of Manna which was of gold Iunius thinketh was not placed hard before the Arke for then it could not have beene seene of the people as it is said vers 32. That they may see the bread c And in the Arke it was not for within it onely were the two tables of the law 1 King 8.11 it was set therefore in the entrance of the most holy place Iun. But it seemeth rather that it was placed in the most holy place within the second vaile by the Apostles description Heb. 9.4 Simler Where also Aarons rod was which was there kept also for a testimony to the people Numb 17.11 though it were not continually in their fight QUEST XXXIX By whom this clause was added of the Israelites eating of Manna fourtie yeares Vers. 35 THe children of Israel did eat Manna 40. yeares untill they came to a land inhabited c. Augustine also thinketh that this is spoken by a prolepsis that is an anticipation or prevention of the story but it cannot so properly be said here because Moses lived not to see this for he died in the 11. moneth of the 40. yeare and the Manna ceased on the 15. day of the first moneth of the 41. yeare but a prolepsis or anticipation of the story is when the same
the masculine gender better than to read it in the feminine as V.L.I.A.P. Vers. 18. When they came to Revel their father I.G.B. cum câ—ter not Iethro L. Vers. 22. Here the Latin and Septuagint make mention also of the birth of Eliezar transposing it out of the 18. chapter but no such thing is in the Hebrew Vers. 23. It came to passe after these dayes I.A.P.S. rather than in processe of time G. B. or when many dayes were past V. the sense rather than the words dayes are here put for yeeres for this was 4â— yeeres after 3. The explanation of doubtfull questions QUEST I. Of Amram Moses father Vers. 1. THere went a man of Levi. This was Amram the sonne of Kabath the sonne of Levi who lived 137. yeeres Exod. 6.20 he was borne as Eusebius writeth 14. yeeres before the death of Ioseph that is 55. yeeres after Iacobs going downe into Egypt who saith he begat Moses at 77. yeeres Perer. Moses yet maketh no mention of his parents names lest he should seeme to boast of his parentage Ferus 2. The Hebrewes have here a notable fiction that this Amram lived unto the time of Ahiah the Silomite who was in the dayes of Ieroboam that is above sixe hundred yeeres for from the going of Israel out of Egypt unto the fourth yeere of Salomons reigne are numbred 480. yeeres adde unto these 77. yeeres of Amrams age when he begat Moses and 80. yeeres the age of Moses at the returne of Israel out of Egypt so we shall have above 600. yeeres whereas the Scripture testifieth that he lived but 137. yeeres 3. But that which Ioseph reporteth is more probable that this Amram being a faithfull man praying unto God for his people had a vision wherein hee was bid to bee of good comfort and that the childe whose life was sought should be his sonne who should be preserved from the Egyptians rage and be the deliverer of his people Ioseph lib. 2. cap. 5. but seeing the Scripture maketh no mention we may bee at choise whether we will receive this report QUEST II. Why it is said he went and tooke NOw it is said he went not that he went to any other place or Citie for seeing his wife was of the same familie of Levi it is like that they did dwell not farre asunder 2. Neither it is understood of his returning to his wife from whom he had sequestred himselfe to fasting and prayer as Ferus for this text evidently speaketh of his first taking of her to wife 3. But hereby is shewed his advised purpose and determination in taking her to wife as also some notable thing insinuated to follow as it is said that Ruben went and lay with his fathers concubine Gen. 25. Simler QUEST III. Of Iacobed Moses mother whether she were aunt or cosine German to Amram TOoke to wife a daughter of Levi. This was Iocebed 1. who was not the daughter of Amrams uncle and so cosine Germane to Amram as the Septuagint Latine translator to whom consent Lyranus Montanus Cajetanus Pererius with others for though it should be granted that the Hebrew word Ded doth sometime signifie the uncles sonne as Ierem. 32.12 Hananâ—el is called Ieremies uncles sonne yet the word sonne may be supplied as before vers 8. he is called his uncles sonne yet seeing the Scripture evidently saith that Iocebed was borne unto Levi Numb 26.59 it is without controversie that she was Levies daughter sister to Rahath and Aunt to Amram being his fathers sister Exod. 6.20 2. But yet the Hebrewes are farre wide that would have Iocebed borne about that time that Iacob went downe into Egypt for then she should have beene about 135. yeeres old elder by fortie yeers than Sarah when she bore Isaack and if Moses birth had beene so miraculous the Scripture would not have concealed it ex Perer. And the Scripture beside saith that she was borne to Levi in Egypt Numb 26.59 3. Neither was this Iocebed another of the same name beside the daughter of Levi as some thinke seeing that the she is said to be Dodatho his that is Amrams Aunt Exod. 6.20 4. The sounder opinion then is that this Iocebed was the naturall and proper daughter of Levi the Scripture so testifying and of this opinion are Vatablus Paguine Iunius with the Chalde Paraphrast and Simlerus with others Thostatus conjectureth well that Levi might beget her at 100. as Abraham begat sonnes at 137. after Sarahs death who lived 127 yeeres being 10. yeeres younger than Abraham and Iacob at 107. begat Benjamin And it is not unlike but that Iocebed at 68. yeeres might beare Moses in those dayes women might continue child-bearing till then but howsoever this computation be counted yet it is evident out of Scripture that Iocebed was daughter unto Levi and therefore all disputation to the contrarie is needlesse QUEST IV. Why such mariages were tolerated in those daies NOw though afterward such mariages betweene the aunt and the nephew were forbidden by the Law directly Levit. 19. yet it need not seeme strange that then such mariages were in use even among the faithfull 1. Because as Thostatus saith it was ante legem datam before any law was published As Abraham married his brothers daughter Iacob married two sisters 2. The paucitie and the fewnesse of the righteous seed is to be considered and the confusion of those times which made those things to be tolerated Iun. Annot. 3. They had a desire to match in their owne kindred as Abraham Isaack and Iacob did and by that meanes they joyned often mariage in neere degrees of kindred Simlerus QUEST V. When Amram married his wife COncerning the time when this man of Levi tooke his wife though it be mentioned after Pharaohs cruell edict yet it was done before 1. Because Aaron was elder than Moses by three yeeres Exod. 7.7 and Miriam Moses sister elder than he for she was of discretion to watch what should become of the babe the conservation therefore of these children sheweth that this cruell edict tooke no place then 2. Neither is it likely that it continued long after Moses birth for if all the male children had beene cut off after Moses birth who was 80. yeeres old when Israel came out of Egypt then there should have beene few or none under that age that went out and although by some secret provision some infants might have escaped yet considering the strait and diligent search which was made as the Hebrewes thinke every three moneths such a multitude in all likelihood could not have beene preserved as went out of Egypt therefore it is not unprobable that Iosephus writeth that an Egyptian Priest told Pharaoh that about that time a child should be borne which should bee the ruine of him and his Kingdome and that Pharaoh thereupon did especially at that time give charge to destroy the infants to meet with that childe as Herod did cause to bee put to death all the children
1. Obs. The mutabilitie of the honours of this life Vers. 1. WHen Moses kept the sheepe c. Moses which was before a man of authority brought up delicately in Pharaohs Court is now become a shepheard and keepeth the fields enduring both heat and cold Such is the mutabilitie and changeable state of this life that soone may a man bee brought from honour to contempt from wealth to woe from fulnesse to want as is set forth unto us in Iob. Simler Which should teach every man in his high and flowing estate to bethinke himselfe of adversity as Iob saith The thing which I feared is come upon me Iob. 3.25 2. Obs. Against vaine curiositie Vers. 5. COme not hither As the Lord inviteth us by faith to draw neere unto him so he misliketh carnall curiosity as the people were charged not to come neere mount Sinai to gaze upon God Marie Magdalene is forbidden to touch Christ the Apostles are rebuked for gazing up into heaven Acts 1. We are hereby taught not curiously to search into the secrets of God but that wee understand according to sobrietie Rom. 12.3 Simler 3. Obs. Gods children notwithstanding their afflictions are not forsaken Vers. 7. I Have surely scene the trouble of my people c. The Lord seeth and taketh knowledge of the troubles and afflictions of his people and notwithstanding these their grievous sufferings they are the people of God still Affliction therefore doth not separate us from God or make him unmindfull of his children Pellican Nay it is an argument rather that God loveth us and that wee are his children when he layeth his fatherly correction upon us as the Apostle saith If yee be without correction thâ—â— are ye bastards and not sonnes Heb. 12.8 4. Obs. Against the ambitiâ—us aspiring unto offices Vers. 11. WHo am I that I should goe unto Pharaoh Moses modesty in disabling himselfe and dâ—clining this honourable calling convinceth them of vaine ambition in these dayes who farre unlike Moses being unapt and unfit for their gifts yet aspire unto great places by favour and indirect meanes neither yet are they to be commended which doe on the other side hide their gifts and will by no meanes consent to be imployed in the publike affaires of the Church as Ammonius who when he was to be made a Presbyter cut off his eare that hee might bee refused for the maime of his body and threatned further to cut out his tongue if they did not desist in their purpose yet that is not the fault of this age but the contrary rather the ambitious hunting after preferments and honours Simler CHAP. IV. 1. The argument and Method IN this Chapter is set forth the confirmation of Moses in his calling and his obedience thereunto The first part is extended to verse 18. where as Moses maketh three severall excuses and exceptions so he receiveth three confirmations The first excuse is that the people will not beleeve vers 1. The confirmation followeth by three signes two of them are presently shewed before his face the turning of a rod into a Serpent vers 6. and making his hand leprous vers 6.7 both these signes are shewed and returne againe to their first nature then followeth the third signe which is promised but not presently effected by turning the water of the river into bloud vers 9. The second excuse is by Moses infirmity of speech v. 10. the confirmation followeth where the Lord first sheweth his power v. 11. then promiseth his assistance vers 12. The third exception that Moses taketh is an absolute refusall as being altogether unfit To this the Lord replieth 1. In shewing his displeasure 2. In promising the assistance of his brother Aaron where the fitnesse of his assistanâ— is shewed and his readinesse in meeting him vers 14. then the Lord promiseth to be with them both vers 15. Afterward the order and distinction of their offices is declared God will speake to Moses Moses to Aaron Aaron to the people vers 16. 3. The Rod is given him as a signe vers 17. The obedience is set forth first of Moses to his calling to vers 27. then of Aaron v. 28. with the successe thereof the beleefe of the people vers 31. In Moses obedience and execution 1. The preparation to his journey is described with his wife and children to vers 21. 2. Then the renewing of his charge and commission to vers 24. 3. A certaine accident by the way is mentioned what had like to have befallen Moses for want of his childs circumcision and how he escaped the danger to vers 27. 2. The divers readings Vers. 2. He said a staffe I.V. rather than a rod. B.G.S.L.A.P. the word is matteh of natah because a man leaneth upon his staffe and a staffe rather is fitter for a shepheard than a rod. Vers. 8. Nor hearken to the voice and the first signe I. better than the voice of the first signe B.G. cum cater as the next verse sheweth that the voice is to be referred to Moses If they will not beleeve these two signes nor hearken to thy voice Vers 9. And the waters shall be which thou takest out of the river they shall be turned I. V.A.P. shall be is twice repeated in the originall not once only as B.G.L.S. Vers. 10. Hearken to me my Lord. I.V. for me P. rather than I pray thee my Lord. L.S. or Oh Lord. B.G. Bi in me or to me where hearken or attend or some such word must be supplied so also vers 13. Vers. 11. Or him that seeth or the blinde B. G. cum caeter or him that hath his sense or the blinde I. but the word properly signifieth the seeing as Pikechim is taken Exod. 23.8 the seeing and the opposition of the privative here sheweth as much Vers. 25. Zipporah tooke a sharpe knife G.B. better than a stone B.V.S.A.P. or sharpe stone V. â—zor signifieth a rocke or stone and that which is sharpe as Psal. 89.43 it signifieth the sharpnesse of a sword and it is not like that Moses and his companie were without a knife being so fit an instrument for a shepheard Vers. 28. Then Moses told c. all the businesse and words of Iehovah for the which hee had sent him I.L. or which he had sent unto him S. better than to referre it to the Lord which had sent him V.B.G.A.P. as vers 30 sheweth And Aaron had told all the words which the Lord had spoken to Moses Vers. 31. They did obeisance and bowed themselves I. rather than bowed downe and worshipped G.B. cum cater for shachath signifieth to bow downe properly but with intent to worship 3. The explication of doubtfull questions QUEST I. Whether Moses offended with charging the people with unbeleefe Vers. 1. BVt loe they will not beleeve me c. The Hebrewes thinke that Moses sinned in charging the people with unbeleefe and therefore he was punished in that his hand became leprous But Moses
By all these arguments Pharaoh might well have perceived that they were but counterfeit workers and that Moses onely was the true Prophet and they imposters and deceivers Perer. In the next place the plagues which were sent upon Egypt come to be handled and first certaine generall questions are to be premitted Certaine generall questions concerning the plagues of Egypt QUEST XXV Of the number of the plagues of Egypt FIrst for the number of these plagues it is certaine they were these ten the turning of the water into bloud the bringing of frogs of lice of swarmes of noysome flies the murrane of cattell biles and botches thunder haile and lightning grashoppers the thicke darknesse the slaughter of the first borne 2. These plagues in other places of Scripture are neither rehearsed in the same number nor order as Psal. 78. there are omitted the third of lice the sixth of botches the ninth of darknesse and in the 115. Psal. two are passed over in silence the first of the murrane of cattell and the sixt of the botches 3. Hence it is evident that Austen is deceived who thinketh that there were more than ten plagues because according to the Septuagint whom the vulgar Latine followeth it is said Psal. 78.46 He gave their fruits to the mildew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and vers 47. He killed their wild fig-trees with the hoary frost and vers 48. Hee gave their possession to the fire But these three doe belong to the other plagues for in the first plague according to the originall we must reade He gave their fruits to the caterpiller for the word is chasil In the next the word chanamal signifieth hailestones so this is referred to the seventh plague of lightning and haile as the other to the eight plague of locusts and in the third place the best reading is Hee gave their sheep lareshaphim to burning coales that is to the thunderbolts which was part of the seventh plague QUEST XXVI The greatnesse of the plagues of Egypt how the Egyptians were every way punished FUrther let it be observed that the Egyptians were every way plagued Philo noteth that the number of ten signifieth perfection and so their plagues were perfect and absolute True it is that their punishment was indeed absolute howsoever the observation of the number seemeth somewhat curious 1. they were punished by all kind of creatures as by the elements the earth the water ayre fire by living creatures as frogges lice caterpillars flies by the starres in that the light was restrained they were punished by men as Moses and Aaron that were instruments of the plagues And by the Angels the Ministers of the plagues Psalm 78.44 2. They were punished in all things wherein they delighted in all manner of fruit in their cattell in their bodies in their children 3. They were punished in all their senses in their sight by that thicke darkenesse and the horrible sights which appeared as it is noted Wisdom 17.6 7. in their taste by the waters turned into bloud and their thirst in their smelling by the stinch of the frogges and of their ulcers in their feeling by the griefe of their ulcers and the biting of flies and vermin in their hearing by the terrible thunder in their inward sense by feare and terror And to make up the full measure of their punishments they were overthrowne and drowned in the red sea Ex Perer. QUEST XXVII Where the plagues of Egypt and to what place they were first sent COncerning the place 1. all Egypt generally was smitten chap. 3.20 which is called the land of Cham Psalm 105. because Mizraim which was the father of the Egyptians and in Hebrew Egypt is so called Mizraim was one of Chams sonnes Gen. 10. But whereas it is said Psalm 78.12 Hee did marvellous things in the land of Zohan which the Septuagints call Tanis there was the Kings seat and there first the plagues began the head is first smitten then the members and from thence the plagues passed over all Egypt And it is said in the fields of Zohan because all Egypt was as a plaine Ex Perer. QUEST XXVIII At what time the plagues were sent upon Egypt FOr the time when the plagues were sent 1. Iulius Africanus is deceived who thinketh that Egypt was plagued at the same time when Ogyges floud was but that cannot be for he maketh that floud 1020. yeeres before the Olympiades which began in the eighth yeere of Achaz King of Judah unto which time from the plagues of Egypt there are not above 763. yeeres 2. Paulus Orosius commeth neerer the truth lib. 1.9.10 that these plagues came upon Egypt in the time of Deucalions floud when most part of the inhabitants of Thessalia were destroyed a few escaping unto the hill Pernassus where Deucalion raigned About the same time the Sunne parched the world with burning heate not onely in Aethiopia and other hill countries but in Scythia and others under cold climates which gave occasion unto the Poets fabulous fiction of Phaeton 3. These plagues were from the beginning of the world 2483. yeeres from Noahs floud 797. before the battell of Troy which happened in the time of Sampson or Heli 356. yeeres before the first Olympiade 763. yeeres before the building of Rome 789. yeeres Ex Pererio QUEST XXIX In what time all the plagues were finished FOr the time how long the ten plagues continued and in what space they were finished 1. The Hebrewes thinke whom Genebrard followeth that these plagues were all sent upon Egypt not in lesse time than of twelve moneths with some respite betweene every plague 2. Some thinke that these plagues continued the space of ten moneths taking beginning when the Sunne entred into Cancer about the twelfth of June and ending in the vernall equinoctiall about the fourteenth of March when the first borne were slaine the first miracle in the turning of the waters they would have done when Nilus beginneth to increase which is when the Sunne entreth into Cancer and so Nilus continueth in his increasing forty dayes and forty dayes more it decreaseth eighty dayes therefore after the first plague when Nilus being abated leaveth a great slime behind they thinke the second plague of frogges was sent Borrh. But these conjectures are very uncertaine and improable for first whereas during the first plague they are said to have digged round about the river chap. 7.17 this could they not have done in the overflowing of Nilus 2. Though the slime had beene a fit matter naturally for the procreation of frogs yet their plagues were extraordinary and beyond the worke of nature and the text sheweth that the frogs came not out of the slime but out of the river chap. 8.3 3. Beside if there had beene such respite given Pharaoh betweene plague and plague the hand of God had not beene so strong upon Pharaoh as now when they followed one in the necke of another 3. Pererius bringeth them all within the compasse of 27. dayes or about
are preserved from evill spirits hath no shew of any warrant at all in the Scripture which Pharisaicall superstition is reproved by our Saviour Matth. 23.5 for while their chiefe care was to bind such monuments unto their foreheads and hands in the meane time the law went out of their hearts The like superstition hath much prevailed in time past among Christians who by writing some parcell of Scripture as the beginning of the Gospell of S. Iohn and by hanging it about their necke or an Agnus Dei and such like thought themselves sufficiently garded against spirituall assaults Simler 5. Augustine is farre wide in the application of this ceremony for upon these words It shall be as a signe upon their hands thus collecteth Super manus id est super opera that is upon their workes and so inferreth hereupon that fides praeponenda est operibus that faith is to bee preferred before workes which assertion and conclusion of his is most true yet not proper or peculiar to this place August quaest 48. in Exod. QUEST VIII Of the redeeming of the first borne of uncleane beasts Vers. 13. EVery first borne of an asse c. 1. The first borne which were peculiar unto God were either of men or beasts the firstlings of the beasts were either cleane or uncleane the cleane were to be sacrificed the uncleane were either to be redeemed or else to be beheaded as the asse and other beasts of service but some could not be redeemed but they must be killed as the dog Simler 2. By the first borne of the asse all other uncleane beasts are signified this kind is put for the rest because there were great store of them in that country Iun. 3. The neck must be striken off lest that which was holy unto God should bee put to prophane uses Iun. and by the horror of this â—ight to testifie the ingratitude of the owner of the beast who had rather his beast should be killed than redeemed Pellican This breaking or cutting off the necke did signifie also the hard and stiffe necke of the people which in time the Lord would bend and breake Borrh. 4. God would have the first borne of uncleane beasts also to be peculiar to him although they were not ordained for sacrifice yet were they otherwise necessary and profitable for mans use and to let them understand that to God nothing was uncleane which he had made but he saw all things to be exceeding good Pellican QUEST IX Of the conditions required in the first borne of cleane beasts Vers. 12. THe males shall bee the Lords c. 1. Three things are required in the first borne of beasts which should be offered unto God 1. That they should bee of cleane beasts for it was not lawfull to present any uncleane thing unto God Vatab. 2. Then the first borne to acknowledge God the giver and author of all things which we have Pellican 3. They must be males because the best and most perfect things must be given unto God and this was a type of that perfect man Christ Jesus whereunto the Apostle alludeth when he saith Till we all meet together c. unto a perfect man and unto the measure of the age of the fulnesse of Christ Ephes. 4.13 Borrh. 2. Elsewhere in the law there are three other rules set downe to be observed in the consecration of the first borne as first that the first borne should bee seven dayes with the damme and upon the eight day it should bee given unto God Exod. 22.30 which time was set both to prevent the fraud which might bee used in offering things soone taken from the damme which were of no use nor service and so the Lord should be defrauded aâ— also in this perfixed time of 8. dayes there was a correspondency to the law of circumcision which was limited to the eight day Gen. 17.12 Calvin Secondly in voluntary oblations they were forbidden to dedicate unto the Lord any of the first borne because it was the Lords already Levit 27.26 which was to prevent and to meet with mens hypocrisie that would pretend devotion in offering somewhat unto God but yet would give him nothing but that which was his owne already Thirdly they were commanded Neither to doe any worke with the first borne bullocke nor to sheare their first borne sheepe Deut. 15.19 this was commanded to stay mens covetousnesse that although they would not defraud the Lord of his first borne yet would take so much profit of it as they could therefore they are charged to offer unto God his first borne without any diminution neither to present a first borne bullocke worne out with labour or a shorne sheepe Calvin QUEST X. Of the law of redeeming the first borne of men Vers. 13. LIkewise the first borne among thy sonnes shalt thou buy out with money 1. The reason of this exception was both because it was an impious thing to offer any humane sacrifice unto God Simler such were the impious sacrifices of the Heathen to consecrate their sonnes through the fire unto their abominable Idols which the Lord forbiddeth his people to doe That they should not give of their children to Moloch Lev. 20.2 Another reason was because the Lord had determined that the Levits should be consecrate to his peculiar service in stead of the first borne Calvin 2. There are two kinds of exchanges made for the first borne one was for that time only when the Levites were taken for the Lord in stead of the first borne as the males of the Levites from one moneth old being 22000. were given unto God out of all Israel for their first borne which came to 22270. persons and the odde 270. persons were redeemed for money every one being set at 5. shekels Numb 3.47 The other redemption was perpetuall which was made with money for every one of their first borne they were to give five shekels Numb 18.16 3. The first borne also were two wayes to be redeemed one was peculiar unto the first borne to redeeme them with money the other was common not only unto the first borne but unto all males which should be borne that the mother at the time of her purifying should offer a lambe or a paire of turtle doves or of young pigeons Levit. 2.6.8 but this offering served rather for the purifying of the mother than for the consecrating of the child Both these lawes were fulfilled in the birth of our Saviour Christ for both hee was presented unto God as the first borne and his mother brought an oblation according to the law Luk. 2.23 24. Ferus 4. There were also two kindes of consecrating the first borne the one wherein the Lord had a right unto them as unto the first borne of cleane beasts which were to be sacrificed in which case the first borne were to be redeemed the other when they were consecrate unto Gods speciall service in the tabernacle as Anna vowed Samuel unto God or to a more strict
this meanes should all this businesse fall into that very time when the people were preparing themselves to receive the law 2. Neither is it like that Iethro came immediately after the giving of the law for Moses stayed 40. dayes with God in the mount and then comming downe he judged the people for their Idolatrie which was no time to give entertainment to Iethro all the host being in heavinesse and after that Moses stayed 40. dayes more so that it was toward the end of the first yeare or the beginning of the second when Iethro came This is Tostatus second reason Contra. All this is easily granted and admitted that Iethro came not immediately after the law was given but this sheweth not that he came not before the giving of the law as is before declared 3. Againe seeing Iethro returned into his Countrie in the second yeare the second moneth when they were about to remove their campe from mount Sinai Numb 10.30 it is not like that hee would stay a whole yeare with Moses out of his owne Countrie Tostat. Contra. That storie concerning Hobabs departure who also is Iethro is transposed and that communication which Moses there hath with his father in law was had before that time which storie is here alleaged because it was there more fully to bee handled Iun. Seeing therefore that one of the stories must of necessitie be transposed and set out of his place it is for many reasons more agreeable to the order of the things which were done to referre that storie Numb 10. to this place than to joyne this unto that for immediately after that storie there inserted of Hobabs departure followeth in the next Chapter Num. 11 the constitution of the 70. Elders which was a divers ordinance from Iethros device of constituting Captaines over thousands hundreds and fiftie and like not to have followed immediately upon the other because Moses having made so many coadjutors so lately by the advice of his father in law which did helpe to beare the burden with him would not so soone have complained till he had had full triall and exâ—ience of that forme of government that he was not able to beare the people alone as he doth complaine Numb 11.14 4. Further it is objected that at Iethro his comming hee gave that advice for the appointing of under officers and Judges but this was done in the second yeare what time they were to remove from mount Sinai as Moses himselfe sheweth that it was about the same time when the Lord spake unto him to depart from Choreb Deut. 1.6 9. Tostat. Contra. Moses indeed saith I spake unto you the same time saying I am not able to beare you my selfe alone but these words The same time must not be restrained to the time of the Lords speaking unto them to remove from Choreb for how could that choice of officers be made in the instant of their removing but it must be understood generally of the time of their stay and abode by the mount Choreb Iun. 2. Wherefore the more probable opinion is that Iethro came unto Moses while they encamped about Choreb before they removed to the wildernesse of Sinai and there received the law in that order as it is here set downe by Moses 1. Because no anticipation of time or transposing of the storie is to be admitted in Scripture where no necessity of the sense enforceth it now here is no such necessity to urge us to thinke this storie to be set out of the place neither any inconvenience need to be feared in admitting the same to be done in this order as Moses hath penned it as is before shewed in the particular answer to the severall objections 2. The nearenesse of that place doth perswade as much that seeing Midian was not far off from Choreb where Moses had used to keepe his father in lawes sheepe it is like that Iethro invited by the nearenesse and opportunity of the place tooke this journey Lyranus And though Moses when he departed with his wife and children lodged by the way that might be because the children were young and tender and so he tooke easie journeyes or the day might bee farre spent when he tooke his leave of his father in law as when in the like case the Levite departed from his wives father Iud 19. 3. Neither is it like Moses with the host of Israel lying so neare unto Midian so long together well nie a yeare that Iethro would deferre so long to bring Moses wife and children unto him or that Mosâ—â— would all that while endure their absence from him Lyranus 4. The text sheweth that the report of those things which the Lord had done for Moses and Israel brought him thither it seemeth then that as soone as he had heard of the same of the late victory of the Amalekites Iethro dispatched presently to goe unto Moses Iosephus QUEST VIII Wherefore Iethro sent before to Moses Vers. 6. ANd he said to Moses 1. Iethro said thus by some messengers which he sent before to Moses which both shewes his humanity he would not presse upon Moses unawares though he were his father in law Simler And he did it Vt honestius reciperentur That they might be received in better manner for Moses honour Lyran. Tostat. It is like also that Iethro came with some troupe and company and therefore could have no safe passage or entrance without some safe conduct from Moses for the Israelites did stand upon their watch and guard because of their enemies which were round about them Simler It might be also that Iethro did this in humility not presuming to joyne himselfe to the people of God before he had made Moses acquainted Ferus QUEST IX Of the manner of Moses entertainment Vers. 7. ANd Moses went out to meet c. 1. Moses humility joyned with humanity appeareth in going forth to meet his father in law whom hee reverenceth as his elder and his father in law though in other respects Moses being the Ruler of such a great people and endued with such an excellent gift in the power of miracles were the more honourable person Tostat. 2. Then Moses sheweth his love in kissing him which was used then and is yet in some Countries as a signe and testimonie of love Marbach 3. Then his courtesie appeareth each in asking the other of their welfare and health Pelarg. 4. His beneficence and hospitality is declared in bringing him into his Tent. Pelarg. that they might better commune within of their affaires than abroad Lyran. This was Moses peculiar Tabernacle which he pitched without the host chap. 33.7 and whereupon the cloud used to rest before the great Tabernacle was set up Tostat. It was not that great Tabernacle where the Arke afterwards was put for it was not lawfull for any Gentile to enter therein Hugo de Sanct. Victor neither was yet that Tabernacle spoken of QUEST X. Why Moses declareth all these things unto Iethro Vers. 8. THen Moses
wicked as Abraham followed after the foure Kings that had taken Lot prisoner and delivered him out of their hands Gen. 14. 3. The manner also must bee considered that although the cause of warre be just yet that it be not rashly set upon but all other meanes must first be tried as Ezekiah before he would by force resist the King of Assyria sought to have pacified him by paying a certaine tribute 2 King 18.14 So the children of Israel before they assaulted their brethren the children of Benjamin by open warre because of the wickednesse of the Gibeonites committed against the Levites wife first required of them that those wicked men might be delivered into their hands which when they wilfully refused then they resolved to set upon them Iudg. 20.13 Ex Simlero 4. Confut. Against the Romanists that make difference betweene counsels and precepts IN the next place the Romanists are to bee dealt withall and here commeth first to be examined that assertion that whereas we affirme that even in this Commandement Thou shalt not kill that dutie of charitie is prescribed even in loving our enemies they affirme that this is no precept which we are bound to keepe but a counsell of perfection and a worke of supererogation Thom. Aquin. 2.2 qu. 25. art 9. Contra. 1. This derogateth from the authoritie of Christ to say that he gave counsell to his Disciples and did not by his authoritie command them 2. Seeing all the duties of charitie are required by the law for love is the fulfilling of the law it followeth that even this dutie also in loving our enemies is enacted by the law and not left free 3. Our Saviour adding further as a reason hereof that ye may bee children of your Father which is in heaven sheweth that wee cannot otherwise bee the true children of our heavenly Father unlesse we be like him herein even in loving of our enemies then it will follow that it is not a counsell of conveniencie but a precept of necessitie Ex Bastingio See more of this popish distinction of counsels and precepts Synops. Centur. 1. err 84. 5. Confut. Against the Popish distinction of mortall and veniall sinnes ANother assertion of the Romanists here to be taxed is that anger si sit talis motus ut deducatur ratio est peccatum mortale c. If it be such a motion as that the reason is drawne to consent it is a mortall sinne Si usque ad consensum non pervertitur ratio est peccatum venidle c. But if reason be not perverted to consent then it is a veniall sinne but if it bee not a mortall or deadly sinne in the nature and kinde thereof as is murther and adulterie then although there be a consent it is no mortall sinne Sic Thom. in opuscul This distinction of sinnes veniall and not veniall in their owne nature in respect of the greatnesse or smalnesse of the sinne is not to bee admitted for these reasons 1. In the respect of the nature of sinne which of it selfe deserveth death Rom. 6.23 The wages of sinne is death and sinne is the transgression of the law 1 Ioh. 3.4 and every transgression of the law is under the curse Galath 3.10 2. In respect of the infinite Majestie of God which to violate can bee no veniall sinne of it selfe considering also the perfect and absolute righteousnesse of God which cannot abide the least blemish or imperfection therefore in regard of the perfect righteousnesse and infinite Majestie of God no sinne committed against God can in it selfe bee veniall 3. And concerning this motion and passion of anger even when it is sudden and unadvised though there bee no further purpose or intendment to hurt it is guiltie of judgement Matth. 5.22 Where by the way it shall not bee amisse to note the difference here betweene Thomas Aquin and Bellarmine for Thomas holdeth this anger here spoken of to bee a deadly sinne in that he saith He that is angrie with his brother shall be guiltie of judgement it must be understood dâ— matu tendente in nocumentum c. of a motion tending to hurt where there is consent and so that motion is deadly sinne Sic Thomas in opuscul Ex Lippoman But Bellarmine affirmeth that this is a veniall sinne and so deserveth not everlasting damnation because hell fire is onely due unto the last to call one foole Bellarm. lib. 1. de purgator cap. 4. Contra. 1. Every mortall sinne deserveth damnation but in Thomas Aquins judgement as is shewed before this anger here spoken of is a mortall sinne Ergo. 2. The naming of hell fire onely in the last place sheweth not a divers kinde of punishment from the rest but a divers degree of punishment for otherwise judgement in Scripture â—s taken for damnation as Psal. 143.2 Enter not into judgement with thy servant for no flesh is righteous in thy sight So Rom. 2.1 In that thou judgest another thou condemnest thy selfe Here to judge and condemne are taken for all one to be culpable then of judgement is to bee guiltie of damnation 4. Yet we admit this distinction of veniall and mortall sinnes if it be understood not in respect of the nature of sinne but of the qualitie of the persons for unto those that beleeve all sinnes are veniall and pardonable through the mercie of God Rom. 8.1 There is no condemnation to those that are in Christ Iesus but to the wicked and unbeleevers all their sinnes are mortall Rom. 6.23 to them the stipend and wages of sinne is death See more also hereof Synops. Papis Centur. 4. err 6. 4. Morall observations 1. Observ. Not to be hastie to anger THou shalt not kill Our blessed Saviour expounding this Commandement Matth. 5.22 sheweth that even hee which is angrie unadvisedly transgresseth this precept which may bee a caveat unto furious cholerike and hastie men that they should bridle their intemperate affections and not give place to rage for as Chrysostome saith Si concedatur licentia irascendi datur causa homicidii faciendi If libertie be granted unto anger even cause many times will bee given of murther But if any man shall say when hee is angrie with a man for railing and reviling that hee is angrie with his sinne let him consider that when he heareth the name of God blasphemed he is not so much moved which sheweth that he is angrie in respect of his owne name and person which is called in question and not simply for the sinne Simler 2. Observ. The challenging of one another into the field forbidden ANd if it be simply unlawfull to kill then let such looke unto it that take it to be their honour and estimation to challenge one another into the field whereupon often ensueth murther for we have otherwise learned in the Scriptures Omnem cupiditatem seipsum ulciscendi vetitam esse That all desire for a man to revenge himselfe is unlawfull Simler For such doe usurpe the Lords office The
taketh it following the Latine text So also Oleaster 2. The Chalde Interpreter calleth it Tabernaculum foederis the Tabernacle of the covenant But there is another word used for a covenant aroâ— bâ—rith the Arke of the covenant 1 Sam. 4.3 3. The most usuall reading is The Tabernacle of the congregation for so the word maghed is taken for the assemblie or congregation Numb 16.2 So Paguine Simlerus Osiander with others But Oleaster useth a good reason against this interpretation because the assemblies of the people came not into the Tabernacle but onely to the outward couâ—t as the people themselves confesse Numb 17.13 Whosoever approcheth to the Tabernacle of God shall die 4. Therefore the word maghed comming of jaghad or jaad as Oleaster readeth which signifieth to come or meet with at a certaine or appointed time it is better interpreted Tabernaculum conventâ—â— the Tabernacle of meeting Iunius or the Tabernacle of appointment Vatabluâ— as the Lord himselfe giveth the sense of the word chap. 25.22 Where I will meet with thee or appoint with thee So also Numb 17.4 It may therefore most fitly be called the Tabernacle of appointment or of the appointed meeting where the Lord appointed to meet with Moses and to talke with him QUEST XXIII Whether it belonged to Aaron onely to dresse the lamps Vers. 21. SHall Aaron and his sonnes dresse them 1. Cajetane well noteth Non erat Levitarum hoc efficium sed sacerdotum This was not the office of the Levits but of the Priests the sonnes of Aaron to dresse the lamps 2. And it must not bee read with a conjunction copulative Aaron and his sonnes as Lat. Vatab. Moâ—tanuâ— as though all the whole companie of them should goe in together but disjunctively Aaron or his sonnes Tostat. Iâ—n 3. Hilarie seemeth to be of opinion that it belonged onely unto Aaron to dresse the lamps making this allusion Summus sacerdâ—s lucernas fâ—vens c. iâ—â—ago Christi est qui solus ministrat donat Spiritum sanctum The high Priest nourishing the lamps is a representation of Christ who onely giveth the holy Ghost But this text sheweth that not onely Aaron but his sonnes also are charged with this dutie 4. Therefore Beda well applieth this text understanding by the sonnes of Aaron the Ministers and Pastors of the Church Qui filii sunt veri sacerdotis nostri qui lucem verbi ministrant Which are the children of our true high Priest which minister the light of Gods word 5. And whereas Levit. 24.3 it is said Aaron shall dresse them it must be understood of Aaron and of his sonnes the Priests ex ipsius mandato by his commandement or appointment Iunius And therefore Aaron is onely named because all was done by his direction QUEST XXIV Of the mysticall application of the lamps and oyle thereof THe mysticall application of this oyle which must be offered to maintaine the lamps is this 1. In that the candlesticke was placed not in the most holy place which was a figure of celestiall Jerusalem it sheweth that in the Church now present wee have need of the direction of the word of God yet in the Kingdome of heaven there shall be no such need For the Lambe shall be the light thereof Apocal. 21.23 Rupertus 2. By the light we understand the word of God which the Prophet David saith is a lanterne to the feet Psal. 119.105 Pelargus 3. Oleum gratiam Spiritus sancti ostendit The oyle signifieth the grace of Gods Spirit Isidor Of this holy oyle or ointment the Apostle speaketh Ye have an ointment from hiâ— that is holy 1 Ioh. 2.20 4. As the oyle is pressed forth of the Olive so Oleum Spiritus sancti ècracis Christi torculari expressum The oyle of the holy Spirit is pressed out of the Wine-presse of the crosse of Christ Borrh. 5. In that they are commanded to bring pure oyle without mixture or dregs the puritie of doctrine is signified Haeretisi adulteriâ—um excogitant â—leâ—â— Heretikes doe devise adulterate oyle that is corrupt doctrine Procopius 6. Lastly Augustine thus applieth all together by the Tabernacle he understandeth the world Luceâ—nae accensid verbi est incarnatio candelabrum crucis lignum lucerna in candelabro lucens Christus in cruce pendâ—â—s The lighting of the lampe is the incarnation of Christ the candlesticke is the crosse the lampe giving light in the candlesticke is Christ hanging upon the crosse c. QUEST XXV Of the description and situation of the whole Tabernacle THis then was the forme and fashion of the whole Tabernacle 1. The outward court was first set up which was an hundred cubits long of each side and fiftie cubits broad at each end and round about it were sixtie pillars twentie of a side and ten at each end and this court was hung round about with curtaines of five cubits high on the East end was the gate in the middest of the side of twentie cubits hung with a vaile of foure colours white blew scarlet purple 2. Then was set up the Tabernacle which was thirtie cubits long and twentie cubits broad the which was compassed on each side saving before toward the East with boords laid over with gold twentie on each side and at the West end eight Then it was hung over with the fine curtaines wrought with Cherubims which hung on each side of the Tabernacle and went over the roofe upon them were laid the haire curtaines then round about below were hanged the red Ramme skins and above them the covering of Badgers skins Thus the Tabernacle was finished without 3. After this it was divided into the most holy place which contained ten cubits square and there upon foure pillars was hanged a vaile wrought with Cherubims their followed the holy place which contained twentie cubits in length the rest of thâ—se thirtie cubits on the East side whereof was hung up a vaile upon five pillars which was made of fine twined linen blew silke purple scarlet as the other but not wrought with Cherubims 4. The Tabernacle being thus set up and divided then the holy instruments were placed therein in the most holy place was the Arke with the tables of the Law onely within it and before it Aarons rod and the pot of Manna in the most holy place without the vaile was set on the South side the candlesticke over against that on the North side the table with the shew-bread and before the vaile of the most holy place the Altar of incense In the outward court before the doore of the Tabernacle toward the North was the brasen Altar for sacrifice and betweene that and the Tabernacle the brasen Laver wherein the Priests did wash their hands and feet chap. 30.19 Montan Ribera ex Iosepho 5. Now it appeareth by this description that Augustine is in great error 1. He saith Intrabatur in Tabernaculum ab occidente They entred into the Tabernacle on the West Whereas it is most evident chap. 26.22 that the
of opinion that the breast-plate was fastened by chaines to the Ephod tempore inducendi in the time onely of the putting on 2. But it is more probable that they were not parted or separated the one from the other no not when they were put off for to what end should they have beene so surely fastened together if the breast-plate were continually to be put to and taken off againe And this may further appeare that they went together because when David bad Abiathar to bring the Ephod 1 Sam. 23.9 the pectorall also with the Vrim and Thummim were joyned to it whereby he consulted with God for David 3. Yet were they not so tied as Cajetane thinketh Vt neutrum ab altero separari possit That one could not be separated from another for then they should have beene made all one garment not two but they were so fastened together that they could not be separated nisi quis ea separaverit unlesse one upon some occasion did separate them Tostat. quaest 12. QUEST XXVI Whether the high Priest went into the most holy place in his glorious apparell Vers. 29. SO Aaron shall beare the names of the children of Israel c. when he goeth into the holy place for a remembrance before the Lord continually 1. In that mention is made here of the holy place only it seemeth that the high Priest did not put on all these garments when he went once a yeere into the most holy place and it is so expressed Levit. 16.4 that he should then put on the linen coat the linen breeches a linen girdle and a linen miter the other precious priestly garments are not mentioned 2. Iunius thinketh that here by a Synecdoche the rest of the priestly attire is understood these are named for the rest and so by certaine parts all are to be conceived so also Borrhaius so also Osiander and Marbach make the high Priest here a type of Christ that as hee put off his costly robes and went forth and sacrificed in his owne attire so Christ was stripped of his purple rayment and put on other clothes when he went to be crucified 3. But I preferre rather herein the opinion of Lyranus following R. Salomon Tostarus quaest 11. and Pellican That the high Priest at this time was only clad in linen their reasons are these 1. Because when the high Priest went in to pray for the people and to make reconciliation for them that was to be performed with all humility and therefore the high Priest was to shew his lowlinesse in his outward apparell but afterward when hee went out to sacrifice that was a solemne act and it was fit hee should there administer in his priestly robes Lyranus 2. The most holy place was Gods habitation and there all was of gold therefore it was not fit that the high Priest should come in thither with his garments adorned with gold R. Salomon 3. But Pellican better explaineth this reason that although the high Priest in his costly apparell seemed glorious in the eyes of the people yet omniae illa ornamenta coram Deo feces erant all those ornaments were but as drosse before the Lord and therefore in his sight he was not to appeare in them 4. But an invincible argument may be taken from that place Levit. 16.23 where the Priest is bid to put off the linen clothes and leave them in the holy place and then to put on his owne rayment and so come out and make his burnt offering these were not his owne ordinary wearing clothes for it is not to be imagined that the Priest when hee sacrificed did not minister in his priestly raiment therefore by his owne clothes are meant the rayment peculiar to the high Priest whereas the other linen garments which he had put on before were common to the inferiour Priests Lyranus 5. By this it is evident that the high Priest did come into the outward court in his priestly attire to offer sacrifice at the brasen Altar though he entred not into the most holy place with them both because it was fit he should be seene and beheld of the people in his glorious apparell for greater reverence And seeing he was not to enter into the holy place but in that apparell it is like hee put them on at the doore of the Tabernacle as hee did when hee was first consecrated chap. 29.5 6. But it will be objected that the high Priest was to beare the names of the children of Israel continually before the Lord when he went in and therefore it is not like but that he went into the most holy place in his glorious apparell wherein the stones of remembrance were the answer is that this being but once in the yeere when the high Priest went into the most holy place and yet after he came out hee put on his priestly robes he might be said notwithstanding continually to beare their names before the Lord. QUEST XXVII What the Vrim and Thummim were Vers. 30. ALso thou shalt put in the breast-plate of judgement the Vrim and Thummim There are divers opinions concerning this Vrim and Thummim what they should be 1. Some are of opinion that it is not certainly knowne neither can be defined what they were R. David saith Non est manifestum apud nos quid haec significent It is not manifest among us what these things signifie c. Cajetan also saith what is signified by these names Vrim and Thummim Nullus quantum novimus hactenus explicavit None that we know hath hitherto explained c. 2. Hierom following the Septuagint retaineth not the Hebrew words Vrim and Thummim but giveth their interpretation doctrinam veritatem doctrine and verity so the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifestation and truth and they seeme to thinke that hereby was meant only that the Priest should be endued with sincerity and truth as Esra 2.63 where the text is Till a Priest rose up with Vrim and Thummim Hierom translateth Donec surgeret Sacerdos doctus eruditus Untill a learned and skilfull Priest should rise up But it is cleare that the Vrim and Thummim was some reall thing in the pectorall as Levit. 8.8 Hee put in the breast-plate Vrim and Thummim and beside they give not the right sense of the words which signifie light or illuminations and perfections not doctrine and verity 3. Tostatus also referreth these words unto the cleare answers which the Priest consulting with God used to give that they were not ambiguous and doubtfull as the oracles of Apollo Sed illa manifestati◠dubiorum c. erat clarissima ut lux but that manifestation of doubts which was made by applying the pectorall was as cleare as the light quest 13. But there was some materiall and reall thing which was called Vrim and Thummim and not in signification only as is before shewed 4. R. Abraham Ab. Ezra thinketh they were certaine plates put within the breast-plate in the folding
and taketh care for us and as our Priest hee did once for all offer up himselfe in sacrifice for us and still continueth our Mediatour Borrh. 4. Now the inferiour Priests garments are fitly applied to set forth the qualities and conditions of the faithfull which are the members of Christ as the other did shadow forth Christ our head 1. Beda by the linen garment interpreteth decorem castitatis the comelinesse of chastitie by the girdle vigilantem mentis custodiam the diligent watchfulnesse of the minde to keepe the same by the bonnets visus anditus gustus custodiam the diligent keeping of the sight hearing taste and of all the senses 2. Thomas maketh a more generall use Castitas significatur per femoralia c. Chastitie is signified by the breeches Puritas vita per lineam tunicam Puritie of life by the linen garment Moderatio discretionis per cingulum Moderate discretion by the girdle Rectitudo intentionis pertiaram And a right intention by the bonnet 3. But this application is more fit The linen garment signifieth our innocencie and righteousnesse which we receive in the lavacre of regeneration being cloathed with Christs righteousnesse as the Apostle saith All yee that are baptized unto Christ have put on Christ the girdle signifieth constancie in the truth as S. Paul saith Stand therefore your loines girded about with veritie Tiara protectionis divinae signa erant The bonnets were signes of the divine protection the linen breeches shew what care should be had of comelinesse and what reverence is to be used in the service of God Pelarg. Marbach Who addeth this further that as we put more comelinesse upon our uncomely parts as the Apostle saith 1 Cor. 2.23 So our Saviour hath respect unto the vile and abject members of the Church such as are despised and counted base in the world 4. And like as we use three kinde of garments some for necessitie to cover our naked parts some for ornament and comelinesse and some for defence as militarie garments as here the Priests had their linen breeches of the first sort their linen coat of the second and their girdle of the third So unto a Christian are necessarie three kinde of spirituall garments the first is the garment of faith whereby our sins are covered secondly the ornaments of the soule are requisite whereby Christians must be adorned in the sanctitie and integritie of life thirdly they must put on their spirituall armour and take the sword of the Spirit the word of God whereby they may fight against Satan Simler Borrhaius 4. Places of Doctrine 1 Doct. None must intrude themselves into the callings of the Church Vers. 1. CAuse thou thy brother Aaron to come In that Aaron intruded not himselfe into the Priests office but was thereunto called Procopius giveth this note Qui temerario ansu ad se trahere sacerdotium c. He that will rashly draw unto himselfe the Priesthood shall suffer punishment So also Oleaster So the Apostle observeth upon this very example of Aaron No man taketh this honour to himselfe but he that is called of God as Aaron Heb. 5.4 2. Doct. The agreement which ought to be betweene the Civill and Ecclesiasticall state OLeaster noteth here further in that Moses who was the chiefe Magistrate called Aaron to the Priesthood the concord and amitie that ought to be betweene the Civill and Ecclesiasticall state is commended that as Ioash prospered while hee followed the direction of Iehoiadah so both the Ecclesiasticall state should imitate Iehoiadah to give holy counsell and direction unto the Magistrate and the Magistrate to be like Ioash in following the same 3. Doct. Profitable arts are the gift of God Vers. 3. SPeake unto all cunning men whom I have filled with the Spirit of wisdome c. Gallasius hereupon thus writeth Omnem artem industriam c. Dei donum agnosco Every art and industrie which bringeth utilitie unto man I acknowledge to be the gift of God as the Prophet Isaiah saith that God instructeth the husbandman to have discretion Isa. 28.26 Men therefore to whom God hath given the knowledge of profitable and commendable arts should have a care to employ them to Gods glorie and not to abuse them to wantonnesse 4. Doct. Whatsoever is instituted in Gods service must proceed from his wisdome Vers. 3. SPeake unto all cunning men in the Hebrew wise in heart Whatsoever is instituted in the service of God à sapientia Dei proficisci debet must proceed from the wisdome of God no humane device must have place or bee admitted there Simler Sauls policie in transgressing Gods Commandement in saving the best things of the Amalekites though hee thought hee did therein well and wisely yet was displeasing unto God 5. Doct. The sound of the Word in the Gospell exceedeth the sound of Aarons bels under the law Vers. 35. HIs sound shall be heard c. Herein as Lippoman well observeth appeareth the excellencie of the Gospell beyond the Law they heard then but the sound of Aarons bels Nunc audimus clarum sonitum Evangelii Now we heare the cleere sound of the Gospell c And as the understanding of a man exceedeth the capacitie of a childe and the cleere day the dawning so the cleere light of the Gospell excelleth the shadowes of the Law God providing better things for us as the Apostle saith that they without us should not be perfect Heb. 11.40 6. Doct. There ought to be order among the Ministers of the Church Vers. 40. THou shalt make for Aarons sons coats In that Aaron the high Priests coats were made more costly and glorious than his sons the inferiour Priests therein commendatur ordo inter Ecclesiae ministros is commended order among the Ministers of the Church that although Christ doe forbid bid his Disciples Luk. 22. to exercise dominion one over another as the Princes of the world doe Neutiquam tamen ordinem abrogat Yet he doth not abrogate order seeing he hath not onely distinguished them himselfe in gifts but in offices as the Apostle saith Ephes. 4. He hath given some to be Apostles some Prophets some Evangelists some Pastors and Doctors c. Marbach 5. Places of Controversie 1. Controv. Against the superstitious apparell of the Romish Priests Vers. 4. THou shalt make a breast-plate an Ephod and a robe and a broidered coat These Priestly garments being ceremoniall and typicall are now abolished Christ the true high Priest being come with his ornaments Therefore the Romanists doe plainly Iudaize in bringing againe into the Priestly order such varietie of garments as the Pall the Miter the Crozier staffe the Albe the Chimere the gray amice the Stoale with such like Their Priests come forth as though Aaron addressed himselfe with his attire to sacrifice at the Altar S. Paul hath given us a rule concerning these things which are but a shadow of things to come but the bodie is in Christ Coloss. 2.17 But it will
sprinkled Marbach 5. And further whereas Aaron with the rest of the Priests are thus sprinkled with bloud it is shewed summos Sacerdotes non fuisse ita perfectos c. that the high Priests of the Law were not so perfect that they needed not to be purged Osiand But they had need of another high Priest by whose bloud they should be sanctified QUEST XXIX How these things were put into the Priests hands and shaken to and fro Vers. 24. THou shalt put all this in the hands of Aaron and shake them to and fro c. 1. The Latine Interpreter here readeth amisse thou shalt sanctifie them which Tostatus would helpe out thus because divers ceremonies were used in the consecration of the Priests quaelibet earum sanctificaâ—io vocabatur every one of them was called a kinde of sanctifying But the word nuph signifieth to shake or move to and fro 2. Some doe translate it thou shalt lift up So Pagnin Oleaster who referreth it to the ascending and rising up of the vapour or smoake But this shaking to and fro was done before they were burned upon the Altar which followeth in the next verse and there is another word afterward used to shew the lifting up for the shaking to and fro is called tenupha and the lifting up terumah of rum to lift up 3. R. Salomon saith the manner of putting these things into the Priests hands and shaking them to and fro was this Moses did put them into their hands and then with his hands underneath theirs did shake them to and fro toward the East and West and then toward the North and South 4. And by this ceremony of putting those things into the Priests hands Moses delivered them jus talia possidendi right to enjoy such things they should be afterwards for the Priests use Lippom. QUEST XXX Whether Moses were indeed a Priest Vers. 26. ANd it shall be thy part 1. The Latine Interpreter readeth here corruptly erit in partem suam it shall be for his part that is Aarons for what Aarons part should be is afterward shewed vers 28. the word is lecha to thee as the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be for thy part that is Moses should have the Priests part at this time 2. Lippoman hence would inferre that Moses was the high Priest both because he did consecrate the high Priest and he had the breast for his part which only belonged to the high Priest 3. I rather thinke with Osiander that Moses did at this time quodam modo fungi officio Sacerdotis c. after a sort execute the Priests office So also Simler Gallas Hee was in the Priests stead in the consecration of Aaron But if Moses had beene actually a Priest he could not afterward have resigned that office and calling neither can this be inferred upon that place Psalm 99.6 Moses and Aaron among his Priests that Moses was a Priest but it sheweth that Moses and Aaron were most excellent among the Priests as Samuel among those that called upon his name Vatabl. Or Moses was counted among the Priests because he did extraordinarily execute the Priests office as in the consecration of Aaron 4. Tostatus calleth Moses simplicem Levitam a simple or plaine Levite quaest 14 He was indeed of the tribe of Levi and in that sense Aaron also might be called a Levite but Moses was more than a Levite because hee both sacrificed and consecrated the Priests which the Levites could not doe QUEST XXXI Whether Aaron had the breast and shoulder of the ram of consecration Vers. 27. THou shalt sanctifie the breast of the shake offering and the shoulder of the heave offering 1. Whereas the right shoulder was shaken to and fro before and burnt upon the Altar this could not be the shoulder of the heave offering here spoken of for it was burnt already upon the Altar 2. Some thinke therefore that it was the left shoulder which is here called the heave offering and that Moses had that and the breast for his part at this time because he was now in the Priests stead Osiand Marbach But this is not understood of Moses that he should have them they are for Aaron and his sonnes vers 28. Moses part is set downe before what it should be vers 26. namely the breast And it was the right shoulder not the left which was given to the Priest Levit. 7.32 The left shoulder and the rest of the peace offering beside that which was due unto the Priest belonged unto the offerer 3. Therefore this Law here set downe is not concerning the ram of consecration out of the which Aaron had not now the Priests part because he and the other Priest were at that time but as the offerers and presenters but for the time to come an order is set what part they should have out of the peace offerings of the children of Israel namely the breast and the right shoulder Tostat. quaest 13. Iun. Gallas QUEST XXXII What difference there was betweene the shake-offering and heave-offering Vers 27. THe shoulder of the heave-offering c. 1. Some thinke that the breast was only shaken to and fro and therefore was called tenupha the shake-offering and the shoulder was onely lifted up so called also terumah Vatabl. Which Osiander calleth the one Movenda the sacrifice to bee moved or shaken the other Levanda to be lifted up and Iunius seemeth to be of the same opinion who readeth distinctly which was shaken to and fro that is the breast and which was lifted up that is the shoulder But the words following will not beare this sense which was heaved up of the ram of consecration Now no mention is made before of the heaving up of the shoulder but of the shaking of it to and fro with the other things which were put into Aarons hands vers 24. so that the right shoulder of the consecration ram was not onely lifted up but it was also shaken to and fro 2. The generall opinion therefore iâ— that as well the breast as the shoulder were first heaved up and downe and then shaken to and fro So R. Salomon Lyranus Simlerus Gallasius Tostatus with others But if they were both indifferently shaken to and fro and lifted up alike why are these speciall names given unto them Levit. 7.34 The breast shaken to and fro and the shoulder lifted up 3. Therefore I neither thinke that the breast was shaken onely nor the shoulder lifted up onely because the shoulder was shaken to and fro vers 24. and the breast together with the shoulder are indifferently vers 28. called an heave-offering neither yet is it like that there was no difference of motion in the shaking of them and the heaving them up seeing they have speciall names given them of their divers motions But it is most probable that the breast was more shaken to and fro than lifted up and therefore is called tenuphah of the more principall motion and the shoulder
Exod. 40.15 but how or in what part they were anointed is not expressed Afterward only the high Priest was anointed as Levit. 4.3 If the Priest that is anointed doe sinne that is the high Priest and Levit. 21.10 Also the high Priest among his brethren upon whose head the anointing oyle was powred c. The inferiour Priests were only anointed at their first consecration by which anointing they and their posteritie were consecrated to exercise a perpetuall Priesthood as the Lord saith Exod. 40.15 Their anointing shall be a signe that the priesthood shall be euerlasting unto them throughout their generations And in this sense Aristobulus is said to bee of the stocke of the anointed Priests 2 Macchab. 1.10 Iun. in cap. 40. vers 15. QUEST XXXIII Who are understood here by the name of the children of Israel whether the Levites also are there comprehended Vers. 31. MOreover thou shalt speake unto the children of Israel 1. Tostatus though in other places he thinketh the tribe of Levi to be excluded in this manner of speech and to be distinguished from the children of Israel as chap. 29.28 the breast and shoulder there given unto the Priests are said to be an heave offering of the children of Israel so also Numb 1.2 it is said take yee the summe of the congregation of the children of Israel and yet the tribe of Levi was not numbred among them as it followeth vers 40. yet in this place he thinketh that the Levites are comprehended under the name of the children of Israel for otherwise they should not be forbidden to make a composition like unto this perfume for their private uses 2. But it may appeare by these reasons that the other tribes onely beside Levi. are called here by the name of the children of Israel 1. Because in this verie chapter it is used in that sense as vers 12. When thou shalt take the summe of the children of Israel for here the Levites were not numbred Numb 1.40 2. This is a generall speech vers 32. None shall anoint mans flesh therewith neither shall you make any composition like unto it c. But the Priests flesh might be anointed therewith and it was lawfull for them to make the like composition for the use of the Tabernacle therefore the Priests are not here comprehended 3. Yet was it not lawfull for the Priests to prophane that holy oyntment which is necessarily inferred before vers 29. all that the oyntment touched was sanctified and became holy the Priests therefore knew well enough by this that this oyntment was not to be put to any prophane use And if it were not lawfull for the people to prophane the holy oyntment much lesse for the Priests to whose charge and care those holy things were committed And by the like generall charge afterward vers 37. that none should make the like composition to the holy perfume they also might understand this caveat touching the holy oyntment to be as generall QUEST XXXIV Of the forbidden uses whereunto this oyntment should not be put Vers. 32. NOne shall anoint mans flesh Three things are forbidden concerning the private use of this oyntment 1. That no mans flesh should be anointed therewith that is for delight or of wantonnesse Tostat. nor otherwise than is before prescribed for Aaron and his sons might be anointed therewith as God before commanded to consecrate them Simler 2. It was not lawfull for them to make any composition like unto it though they put it to no use for it might give an occasion of prophanation to have but the like composition in their houses As upon the same reason where they are commanded to eat no leavened bread for seven daies in the feast of the Passeover they are charged to remove leaven out of their houses Exod. 12.15 though they did not eat it it was not lawfull so much as to have it in their houses lest it might have beene an occasion to transgresse Tostat. qu. 13. They might make an oyntment of some of these or of all them so they did it not after the same manner and with the like composition Lyran. But I thinke rather with Oleaster and Borrhaius that they were not to make the like oyntment either in number or weight for the word tacaâ— signifieth as well to number as weigh 3. They are forbidden also to put any of it upon a stranger which Augustine expoundeth exterae nationi upon one of a forraine nation so also Tostatus upon a Gentile Some by a stranger understand any of Israel that is not a Priest Vatab. Simler But the people of Israel to whom this charge belongeth did not use to anoint Priests and if it were understood of anointing any person so much is said before none shall anoint mans flesh therefore Iunius giveth a better sense aut quisquam imponet ex eo rei extraneae if any man shall put thereon upon any strange that is prophane or common thing c. which is not consecrated to an holy use So also Oleaster 4. Tostatus here moveth divers questions qu. 14.15 as whether a Gentile not knowing the God of Israel or if he did yet were no proselyte nor converted to Judaisme if he should use the like composition whether he should therein offend or not and he resolveth he should not because this Law is given onely to the children of Israel who had bound themselves by covenant to keepe all the Lords ordinances wherein he resolveth well unlesse any such Gentile should doe it in the contempt of the God of Israel But he might have spared all this labour for these questions are altogether impertinent here seeing as is before shewed not any strange person is here understood but strange and common things QUEST XXXV Whether the anointing of Kings were not against this Law in cap. 3. Habacuk Vers. 32. NOne shall anoint mans flesh It is here doubted how it was lawfull afterward to anoint Kings and Prophets with this oile wherewith the Priests onely and the holy things were to bee anointed 1. Some thinke it was another kinde of oile as Hierom saith Est aliud unguentum quo reges unguntur c. There is another ointment wherewith Kings were anointed And that he saith was of two sorts David and Salomon cornu unguntur are anointed with an horne but Iehu and Hazael lenticula with a violl called in Hebrew phach But howsoever it may be thought that Iehu and Hazael were not anointed with the holy ointment which was kept in the Temple at Jerusalem yet it is like that both Samuel filled his horne with this oile wherewith David was anointed 1 Sam. 16.1 and that Zadok the Priest anointed Salomon therewith 1 King 1.34 Simler 2. Some thinke that whereas they are forbidden to lay this oile upon any stranger the Priests and Kings were not excepted Borrhaius But if by strangers we understand persons as well the King as other of the lay people were strangers in respect of the Priesthood as it is
make any such ditch or trench Tostat. qu. 34. 2. Who therefore thinketh right that these gates were onely the places of entrance into the great streets which went thorow the camp for the host lay in such order as that they had wayes and streets betweene their tents as wee see now in cities and townes as Iosephus also describeth the situation and disposing of the camp 3. Now Moses stood in the gate or entrance not because the use was to give sentence and judgement in the gates Lyran. Borrh. Or because Moses would have the Levites to give the onset in the beginning of a street and so to go thorow as Tostat. ibid. But this was the reason Moses tabernacle or tent was without the camp and so upon that occasion Moses stood in the entrance of the camp going now to his owne tent Iun. QUEST LXVIII Whether all the Levites were free from consenting unto this idolatrie Vers. 26. ANd all the sonnes of Levi. R. Salom. to whom consenteth Tostatus thinketh Quod nullus de Levitis aliquid peccaverit That none of the Levites sinned in this great transgression because it is said All the sonnes of Levi gathered themselves unto him and if the Levites had sinned â—s other tribes there had beene no more cause to advance them to the Priesthood than other tribes Contra. 1. If that generall particle all bee pressed then it would follow that the children and all came which could not be for they were not able to use swords the meaning then is not that all the Levites came but all which came were Levites Iun. Sa. Or all is taken for many as this speech is usually restrained in Scripture as all nations are said to have come and bought corne in Egypt Gen. 41. 2. The Levites were more of Gods favour and grace than of their desert separated and selected for the Priesthood yet it is evident that this tribe was freer from consenting to this idolatrie than other tribes and for this their courage and readinesse in Gods service they received a blessing 2. Some thinke that even these Levites which armed themselves against their brethren were not altogether immunes à reatu free from this sinne but while they did it for feare levius peccarunt their sin was the lesse and so the mercie of the Lord appeared so much the more not only in pardoning their sin sed gloriam suam eorum manu asserere dignatus est but he vouchsafed by their hand to maintaine his glory Calvin Simler But it is not like that God would use their ministerie in the punishing of others which were guiltie of the same punishment themselves and their owne conscience accusing them they would have had no such courage to revenge the Lords cause upon their brethren it had beene also verie offensive to the guiltie parties to be punished by them which had beene alike guiltie And Moses proclaiming who pertaineth to the Lord let him come to me did meane that they only should come who had beene faithfull unto God and had not consented to that sinne 3. Some Hebrewes doe help the matter thus that because they cannot avoid it but that some of the kindred of the Levites were guiltie of this transgression because they did not spare their owne sonnes vers 29. that because it was lawfull for any of the other tribes to take unto them the wives of Levites their husbands being dead those children which they had by them might be said to be the sons of Levi that is grand children on their mothers side But this shift is taken away because Deut. 33.9 it is said that the Levites knew not their owne father or mother or children therefore they must needs bee understood to be Levites not by marriage or in some removed degree of kindred unto them but the immediate fathers and sonnes of Levites 4. Therefore the best opinion is that all of the tribe of Levi were not free from this sin of idolatrie many of them kept themselves as it is like at home and consented not but that a great sort even of Levi offended it may thus appeare 1. Because both Aaron himselfe was a ring-leader who can by no meanes be excused from this sin Lyranus 2. It could not be avoided but that many of the Levites were drawne away by Aarons example Iun. 3. But yet it is more evident because they consecrated their hands upon their owne sonnes and brethren yea their fathers and mothers that divers of the tribe of Levi fell away with the rest Lyran. Iun. Tostatus here answereth that the name of brethren is taken largely Pro fratribus qui sunt de filiis Israel For their brethren which were of the children of Israel qu. 35. Contra. 1. If it be allowed that the name of brethren is sometime so taken what saith he to the other names of father mother sonne These must be taken for the names of kindred or else we shall never have any certaintie in Scripture when we should by these names understand naturall fathers mothers and children 2. The other words companion and neighbour shew that the first is a name of kindred the first word ach signifieth here a brother in affinitie the second râ—ah a companion and friend the third karob Vicinia ratione conjunctum him that was a neighbour in dwelling and vicinitie or neernesse of place Simlerus 5. It is evident then that some of the Levites were accessarie to this great impietie because they were punished among the rest So that R. Salomon is herein greatly deceived who thinketh that the Levites though they were blame-worthy in not resisting the idolaters yet were not idolaters themselves neither consensu mentis nec facto exteriori in consent of minde nor in any outward fact c. for the Levites had beene unjustly punished if they had beene innocent Nay R. Moses Egyptius goeth further saying that although the Israelites often are found to have committed idolatrie yet Levita nunquam idolatraverunt the Levites never committed idolatrie But the contrarie is evident by Aarons fall for hee apparantly was an idolater in his externall act in building an altar unto the golden Calfe and offering sacrifice before it Paulus Burgensis in his reply proceedeth yet further that when our blessed Saviour was put to death the Levites as they are distinguished from the Priests were not principeâ— in crimine illo pâ—ssimo principall agents in that wicked crime whereas it is evident that the Priests were the chiefe enemies that Christ had the Levites indeed are not named but seeing the high Priest with the other Priests which were of the tribe of Levi were the contrivers of Christs death then cannot that whole tribe be exempted from this villanous act which is the intendment of Burgensis a great favourer of that nation QUEST LXIX Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them Vers. 27. THus saith the Lord c. 1. Tostatus thinketh that it is not
they saw a few for examples sake to be punished among such a great multitude 3. They which were penitent it is like kept them within sorrowing for their sinne the busie-bodies and carelesse people went up and downe in the streets whom the Levites as they met killed QUEST LXXI Why nonâ— came unto Moses but only of the tribe of Levi. Vers. 28. SO the children of Levi did c. 1. Some thinke that others which feared God in the campe might joyne themselves also unto the Levites who might be spared Gallasius But the text saith vers 26. that they were all Levites that came unto Moses there were none then but of Levi to whom Moses gave this thing in charge 2. Calvin saith Credibile est Levitas nominatim fuisse vocatos It is credible that the Levites were called by name which is the cause that none of any other tribe came But Moses proclamation was generall Who so pertaineth to the Lord let him come unto mee 3. Therefore this rather may be the cause why none of any other Tribe came though it is not to bee doubted that some among them feared God and were not polluted with this sinne of idolatry yet because they were not many of a Tribe it is like being ashamed of their paucity and small number they did forbeare to shew themselves likewise this was done singulari Dei consilio tractu by the singular counsell and instinct of God who drew the Levites unto him and put it in their minde to come that because the Lord had already appointed them for the Priesthood voluit Deus aliquo singulari facto eos reddere sacerdotio dignos God would by some singular fact make them worthy of the Priesthood and that by their zeale Aarons fall might be somewhat covered Simler And by this meanes eluitur infamia ipsi Levi posteris inusta c. that blot and infamy is done away which did cleave unto Levi and his posterity for the slaughter of the Sichemites for the which he received a curse of Iacob in stead of a blessing which curse is now taken away and they are rewarded and honoured of God for this their zeale for the which Moses pronounceth a blessing upon them Deut. 33.8 Gallas QUEST LXXII Of the number of them which were slaine whether they were three thousand or twenty three thousand as the vulgar Latine readeth Vers. 28. ABout three thousand men 1. The vulgar Latine text readeth after some copies which Lyranus and Tostatus follow 23. thousand after other triginta tria millia 33. thousand as Vatablus and Osiander set downe the Latine text which oversight of the Latine Translater is diversly defended 1. Some thinke that the Hebrew text making mention but of three thousand meaneth the principall only which were slaine the Latine in the number of 23. thousand comprehendeth the number of the whole 2. Rab. Salomon thinketh that there were divers slaughters of the people some died of drinking the bitter water others were slaine by the Levites and some were smitten and plagued of God and that all these are summed together in the number of 23. thousand those which the Levites only killed were three thousand So also Ferus But if all this should be granted yet cannot the Latine Translater be excused in setting downe 23. thousand whereas three thousand only are named in the originall 3. Tostatus alleageth that whereas the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cishlosheth as three thousand the first letter caph which is used for a note of similitude may here stand for number of twenty But he himselfe misliketh this answer because neither is it the use of the Hebrewes to set downe their numbers by letters the Greekes and Latines doe and beside the Latine text doth expresse here a note of similitude quasi as it were or about 23. thousand 4. Wherefore Tostatus resolute answer is that in this place the Hebrew text is corrupt and that the Latine is the truer as the Talmudists themselves confesse that in fifteene places the Hebrew text is corrupt per errorem scriptorum by the errour of the Writers But this is a very absurd shift rather than they will acknowledge any errour oâ— oversight in the Latine to lay the fault upon the originall 1. Both the Septuagint and Chalde doe reade in this place three thousand which translations are more ancient than the Latine therefore in the originall the errour is not 2. There may be some scapes in the originall by the ignorance or negligence of the Writers as in the mistaking of a letter or such like but to put in one word for another both of unlike signification and sound cannot be the Writers errour as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shelosheth signifieth three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 geserim twenty there is no affinity betweene these words 3. The Latine translation hath many such like scapes as Gen. 8.4 whereas the Hebrew hath the seventeenth day of the moneth the Latine readeth the seven and twentieth and many such places may be noted in the Latine which cannot be justified as is elsewhere shewed at large As therefore it erreth in one place so it may be subject to errour in another 4. And how should the Latine text come to be privileged from errour the writings of the Prophets only which were directed by the Spirit of God have that privilege but the Latine Translater had not a Propheticall spirit 5. The Hebrew is more ancient than the Latine and the Latine is translated out of the Hebrew fountaine and the Jewes have beene most carefull to preserve the originall copies pure therefore in all likelihood the Latine is more subject to corruption than the Hebrew 2. Wherefore the ingennous modesty rather of those Popish Writers is here to be commended which confesse the Latine text here to be corrupted as Montanus who hath herein amended the Latine and Cajetanus Vatablus Lippom. Whereof this is an evident argument because the Latine copies disagree some have triginta tria millia 33. thousand some viginti tria â—3 thousand as is before shewed some tria millia three thousand as that which Montanus followeth in the great Philips Bible QUEST LXXIII How the Levites are said to consecrate their hands Vers. 29. COnsecrate your hands unto the Lord c. 1. The Latine Translater readeth Consecrastis manus Ye have consecrated but it being put in the imperative moode consecrate yee sheweth that these words were spoken not after the slaughter was made but either before to incourage the Levites Vatablus Calvine Cajetane or while they were in the act doing Moses by these words animated them Iunius 2. By consecrating their hands 1. Tostatus understandeth that as in their consecration their right thumbes and toes were anointed with bloud so now by shedding of bloud they should be consecrate and as it were initiate in the Priesthood 2. But the meaning is nothing but this that this their service should be instar sacrificii acceptable to God
silence confessed his errour and suffered himselfe to be reprehended 9. Controv. Against satisfaction before God by temporall punishment Vers. 28. SO the children of Levi did as Moses commanded c. The Lord was well pleased with this punishment which was inflicted by the Levites upon the idolaters yet we must not thinke that Gods wrath was hereby satisfied for God was appeased before by Moses prayer vers 14. neither was it likely that the punishment of a few could satisfie for the sinne of the whole host that the death of three thousand could make amends for the sinne of six hundred thousand Simler But ad exemplum profuit this punishment was profitable for the example of others and by this meanes castra purgata fuerunt the campe was purged of the ringleaders of this sinne Calvin 10. Controv. Of the corrupt reading of the vulgar Latine text setting downe 23. thousand for three thousand ABout three thousand The Latine Translater therefore here readeth corruptly 23. thousand as is before shewed at large quest 72. 11. Controv. All shedding of bloud maketh not one irregular and unmeet for the Ministery Vers. 29. COnsecrate your hands The Romanists observation therefore of irregularity is superstitious that allow none to be admitted to Orders which have beene shedders of bloud Lippoman one of their owne Writers giveth here a good note Non est ergo omnis effusio sanguinis irregularitatis nota All shedding of bloud is not then to be held a note of irregularity seeing the Levites thereby were consecrated c. Indeed manslayers and bloudy men are not easily to bee admitted to the Ecclesiasticall Ministery but one which hath served in the warres or had borne the office of a Judge being otherwise meet for his gifts is not for any such respect to bee debarred As Ambrose in the better times of the Church of a Judge was made a Bishop 12. Controv. Against the Romanists that thinke no man can be certaine of his salvation but by revelation Vers. 32. RAce me out of thy booke Procopius here well collecteth Ecce Mosi per omnia exploratum fuit c. Behold Moses did certainly know that his name was contained in the booke of life But Tostatus thinketh that this was extraordinary and that now Aut rarissimi homines aut quast nullus certus est That few or in a manner none are sure of their salvation Moses he thinketh had this by revelation and by his familiar conference with God and so S. Paul when he was taken up into the third heaven Tostat. quaest 42. Contra. 1. Moses was assured of his election even as other faithfull are God answereth him that hee which sinneth that is without repentance and recovery shall be raced out therefore he that sinneth not so but repenteth of his sinne is sure he is there written as the Apostle saith Hee that is borne of God sonneth not sinne doth not reigne in him and so againe it may be turned he that sinneth not is borne of God And S. Peter saith Brethren give diligence to make your election and calling sure for if yee doe these things ye shall never fall 2 Pet. 2.10 By good workes then as lively testimonies of our faith our election may be made sure 2. The ground also of S. Pauls confidence and assurance was not so much any speciall revelation as the common operation of faith in Christ he was perswaded nothing should separate him from the love of God which is in Christ Iesus our Lord Rom. 8.39 Faith therefore in Christ Pauls Lord and ours assureth us of Gods inseparable love See more Synops. Centur. 4. err 25. 13. Controv. That God doth not only foresee but upon his foresight also decree the condemnation of the reprobate Vers. 33. HIm that sinneth will I put out of my booke Tostatus further here hath this observation that the reprobate are not predestinate of God as the elect are but praesciti tantum onely foreseene Solum cognoscit Deus quod iste vel ille homo erit infoelix non quod de eo aliquid statuerit c. He only knoweth that this or that man shall be damned and be unhappy not that God decreeth any thing of such quest 41. Contra. 1. This opinion is contrary to the Scripture Iudas is called the child of perdition Ioh. 17.12 Saint Paul calleth the reprobate vessels of wrath prepared to destruction Rom. 9.22 and Saint Inde They were of old ordained to this condemnation vers 4. These places doe evidently shew that the reprobate are ordained prepared and appointed unto condemnation 2. Otherwise if it were not so that God decreeth the end and condemnation of the wicked hee should be deprived of the one part of the office of the supreme Judge which is as well to decree punishment to the wicked as rewards to the righteous 3. Indeed a difference there is betweene the decree and foreknowledge of the one and of the other but not that which Tostatus imagineth As first God ordained both for the elect the end which is salvation and the way for them to walke in but God foreseeth only the evill wayes of the wicked but their end he both foreseeth and decreeth secondly the decree of election is only of grace without the foresight of the faith or good workes of the Saints but the decree of actuall condemnation in the wicked is upon the foresight of their sinne and misbeleefe as is elsewhere shewed more at large See more hereof Synops. pag. 822. 14. Controv. The punishment of sinne remaineth not after forgivenesse of sinne Vers. 34. YEt in the day of visitation I will visit them Ferus hereupon observeth that God many times dimissa culpa pâ—nam sibi reservat c. doth reserve the punishment the fault being pardoned As Adam and Eve had their sinnes forgiven upon the promise of the Messiah yet they both received punishment so Numb 14.20 God at Moses request forgave the sinne of the murmurers yet all their carkasses fell in the wildernesse Contra. 1. That which God forgiveth he perfectly pardoneth Ierem. 31.34 I will forgive their sinnes and remember their iniquities no more Ezech. 18.22 His transgressions shall be mentioned no more unto them But if the punishment should bee reserved still then after remission their sinnes should bee remembred 2. Wherefore their chastisements which follow after the confession of sinne as in the examples given in instance were rather corrections for their owne emendation or the example of others than punishments for sinne as Tostatus reasoneth that if sinne be directly punished nunquam daeretur ei temporalis poena sed aeterna it should never have temporall but eternall punishment it is therefore non poena peccati sed admonitio quaedam not the punishment of sinne but a certaine admonition Tostat. qu. 47. See Synops. pag. 653. 6. Morall observations 1. Observ. The absence of the Pastor verie dangerous Vers. 1. OF this Moses we know not what is become Vides hoc loco absentia rectoris
of the name Eheie and whether Plato and other Philosophers received any light from Moses bookes 26. qu. Of the name of God Iehovah whether it be ineffable 27. qu. VVhy Moses is bid to gather the Elders together 28. qu. Why they make request but for three daies journey 29. qu. How the people is said to have sacrificed in the wildernesse 30. qu. How it is said Pharaoh should not let them go no not with strong hand Questions upon the fourth Chapter 1. QUest Whether Moses offended in charging the people 2. qu. What the first signe meaneth of turning the rod into a serpent 3. qu. What is signified by the leprosie of Moses hand 4. qu. VVhat kind of leprosie Moses hand was stricken with 5. qu. Whether the third signe of turning water into bloud were shewed at this time 6. qu. Whether in these miracles there were a substantiall change 7. qu. VVhether Moses indeed had an impediment of speech and what it was 8. qu. How God is said to make the deafe and dumbe 9. qu. How and wherefore the Lord was present with Moses mouth 10. qu. VVhom Moses meaneth that hee would have sent 11. qu. Whether Moses sinned in his so often refusall seeing God was angrie with him and wherein Moses sinned and how God is angrie with his children 12. qu. Why Aaron is called the Levite 13. qu. How Moses is said to be as God to Aaron 14. qu. VVhether Moses did well being called of God in taking his leave of his father in law 15. qu. VVhy Moses concealed from Iethro the principall end of his going 16. qu. Whether God spake to Moses in Midian beside that vision in Horeb. 17. qu. Of Moses wife and children and of his provision for his journey 18. qu. VVhy Moses staffe is called the rod of God 19. qu. How God is said to harden Pharaohs heartâ— that God man and Satan are said to harden the heart but diversly 20. qu. How Israel is called the first borne sonne of God 21. qu. Who smote Moses in the Iune and how 22. qu. For what sin the Lord would have killed Moses 23. qu. Whether the Israelites transgressed in omitting circumcision fortie yeares in the wildernesse 24. qu. VVhat moved Moses to deferre the circumcision of his child 25. qu. Why the Lord meeteth Moses by the way and not before 26. qu. VVhether Zipporah circumcised her sonne with a sharpe knife 27. qu. Whether both Moses sonnes or one only were uncircumcised and upon what occasion 28. qu. At whose feete Zipporah and what shee cast 29. qu. Why Zipporah called Moses husband of bloud 30. qu. VVhether those words of Zipporah rehearsed againe were uttered by Zipporah or by Moses the writer 31. qu. How Zipporah knew that Moses was stricken for the neglect of circumcision 32. qu. VVho it was that departed from Moses 33. qu. Of the mysticall application of the historie 34. qu. VVhat manner of faith it was which the people had in beleeving Moses Questions upon the fifth Chapter 1. QUest Why the Lord sent Moses so often to Pharaoh 2. qu. Whether Moses and Aaron went in alone to Pharaoh 3. qu. Whether Pharaoh were altogether ignorant of God 4. qu. Why mention is onely made of going three dayes journey 5. qu. What other things were said and done by Moses before Pharaoh 6. qu. In what sense Pharaoh saith they were much people 7. qu. Why they used straw in making of bricke 8. qu. Whether Moses sinned in expostulating with God 9. qu. How the Lord is said to afflict his people Questions upon the sixth Chapter 1. QUest Of the divers names which are given unto God in the Scripture 2. qu. Of the divers kinds of names given unto God 3. qu. Of the excellencie of the name Jehovah 4. qu. Whether the name Jehovah bee understood of Christ. 5. qu. Of the right pronuntiation of the name Jehovah 6. qu. Whether the name Jehovah be ineffable that is not to be pronounced 7. qu. How the Lord was not knowne by his name Jehovah to Abraham Isaak and Jacob. 8. qu. Why the Genealogie of Reuben Simeon and Levi is inserted 9. qu. How Reuben is said here to be the first borne 10. qu. Of the age of Levi. 11. qu. Of the age of Kohath 12. qu. Of the age of Amram 13. qu. Why the sonnes of Korah and Ithamar are set downe 14. qu. Why Aaron tooke a wife of the tribe of Judah 15. qu. How Moses without ostentation setteth forth his owne commendation 16. qu. In what sense Moses saith he was of uncircumcised lips Questions upon the seventh Chapter 1. QUest The divers appellations of the name of God 2. qu. In what sense Moses is called Aarons God 3. qu. In what sense Aaron is called Moses Prophet 4. qu. Why the tribes of Israel are called Armies 5. qu. Of Moses age 6. qu. Whether Pharaoh asked a signe and whether a signe may be required 7. qu. Of the divers names of the Egyptian Magicians here used 8. qu. Of divers kinds of Magicke 9. qu. Of the first author and inventor of art Magicke 10. qu. Who were the ringleaders and chiefe of the Egyptian Magicians where also of the place where Jannes and Jambres were buried 11. qu. Whether things done by magicke and inchantment are in truth or in shew onely 12. qu. What things are permitted to Satan to doe 13. qu. How divers wayes Satans power is limited 14. qu. Whether the devill by his owne power can cause thunder and lightning 15. qu. Of the power of spirits in naturall works and of divers strange and admirable works in nature 16. qu. What works in naturall things are forbidden unto spirits to doe and how Satan two wayes maketh things to appeare that are not 17. qu. Whether Satan can raise the spirits and soules of the dead where these particulars are handled of the fabulous reports of the Heathen of the imagined force of Necromancie 2. Reasons against Necrâ—mancie 3. In what cases the dead have been raised and appeared 18. qu. Why Satan doth counterfeit the spirits of the dead 19. qu. Of the divers kinds of miracles 20. qu. Of the difference betweene true miracles and false 21. qu. Whether the Sorcerers brought forth true serpents 22. qu. By what meanes Satan deluded Pharaoh with a shew of serpents 23. qu. Why the Lord suffered the Sorcerers of Egypt to shew such contrarie signes 24. qu. VVhether Pharaoh being deceived by the Magicians false signes be thereby excusable 25. qu. Of the number of the plagues of Egypt 26. qu. Of the greatnesse of the plagues of Egypt how the Egyptians were every way punished 27. qu. Where the plagues of Egypt and to what place they were sent at the first 28. qu. At what time the plagues were sent upon Egypt 29. qu. In what time all the plagues were finished 30. qu. Whether the good Angels or the Lord were the ministers of the Egyptian plagues 31. qu. For what ends and causes the Lord wrought such wonders in
of the children of Israel whether the Levites also are there comprehended 34. qu. Of the forbidden uses whereunto this oyntment should not be put 35. qu. VVhether the anointing of Kings were not against this law 36. qu. What it is to be cut off from his people 37. qu. The spirituall application of this holy oyntment 38. qu. Of the spices whereof the holy perfume was made 39. qu. What is understood here by the word Sammâ—m spices 40. qu. Of the composition and manner of making this perfume 41. qu. Of the spirituall application of this incense 42. qu. How the Lord talked with Moses in the Mercie seat whether in any visible shape Questions upon the thirtie one Chapter 1. QUest How the Lord is said to call Bezaleel by name 2. qu. Whether Caleb the sonne of Jephuneh were grandfather to this Bezaleel 3. qu. Whether this Hur were the same before mentioned chap. 24.14 supposed to bee Moses brother in law 4. qu. Of the age of Bezaleel 5. qu. Of the difference betweene the gifts of wisdome understanding and knowledge 6. qu. Whether all the kinds of works are rehearsed here which were necessarie for the Tabernacle 7. qu. Whether the wise in heart received a new gift or increase rather of the old 8. qu. Why Moses was not made fit to doe the worke of the Tabernacle 9. qu. Of the garments of ministration what they were 10. qu. The spirituall signification of the furnishing of Bezaleel and Aholiab with gifts 11. qu. Why the precept concerning the Sabbath is here renued 12. qu. Why it was more forbidden to labour in the buiâ—ding of the Sanctuarie upon the Sabbath than for the Priests to sacrifice 13. qu. How the Sabbath is said to be a signe that the Lord did sanctifie them 14. qu. The reasons why the Sabbath must bee observed 15. qu. What death is meant in this phrase He shall die the death 16. qu. Why the seventh day is called Sabbath Sabbaton 17. qu. How the observation of the Sabbath is perpetuall 18. qu. Whether the world were made successively in time or in an instant 19. qu. How the Lord is said to have rested and from what 20. qu. What works are to bee rested from upon the Lords day what not 21. qu. Whether Moses received the directions concerning the Tabernacle 22. qu. VVhy Moses stayed fortie dayes in the mount with the Lord. 23. qu. VVhy the Lord gave the written law 24. qu. VVhy the Lord gave the law to the Israelites and to no other people 25. qu. VVhy the Lord delivered only two tables of the law 26. qu. VVhy the tables were made of stone 27. qu. VVhat is meant here by the 〈◊〉 of God 28. qu. VVhether Moses did write upon the tables 29. qu. How the law is said to have beene ordained by Angels Questions upon the two aâ—d thirtieth Chapter 1. QUest VVhether Moses had signified unto the people when he would returne 2. qu. VVhether the Egyptians were the first beginners and motioners of this idolatrie 3. qu. The occasions of idolatrie in generall and particularly of the idolatrie of the Israelites here 4. qu. Of the divers faults and infirmities at once here committed by the people 5. qu. VVhy the people say unto Aaron rise 6. qu. Of the divers kinds of idolatrie 7. qu. VVhy they say Make us gods not god 8. qu. How the Israelites would have their god to bee made to goe before them 9. qu. VVhy the people came to Aaron rather than to Hur his fellow Governour 10. qu. VVhether at this time the Israelites wanted the presence of the cloud 11. qu. VVhy they say they knew not what was become of Moses 12. qu. VVhy Aaron bad them pull off their earings Quaest. 141. in Exod. 13. qu. VVhether Aarons sinne is here to be excused Epist. 83. 14. qu. Of the greatnesse of Aarons sinne 15. qu. VVhy it pleased God to suffer Aaron to fall 16. qu. Why the golden Calfe is said to bee fashioned with a graving toole 17. qu. Why Aaron caused the likenesse of a Calfe to be made rather than of any other thing 18. qu. Whether the Israelites thought indeed the golden Calfe to be the God that delivered them 19. qu. Why Aaron proceeded to build an Altar before the golden Calfe 20. qu. How Aaron proclaimed a holy day unto the Lord. 21. qu. Of the sacrifices who and what was offered upon the Altar that Aaron made 22. qu. What is meant in that it is said They rose to play 23. qu. Whether this sinne of Aaron and the Israelites can any way be excused 24. qu. Of the lawfulnesse of play and recreation and how it must be moderated 25. qu. Why the Lord biddeth Moses get him downe 26. qu. Why the Lord saith to Moses Thy people 27. qu. Of the greatnesse of the sinne of the Israelites as the Lord himselfe describeth it 28. qu. VVhy they are called a people of a stiffâ— necke 29. qu. Why the Lord did not prevent the sinne of the people at the first 30. qu. Why and in what sense the Lord saith to Moses Let me alone 31. qu. VVhether the Lord changed his minde in saying I will destroy them and yet destroyed them not 32. qu. How the Lord promised to make a great nation of Moses 33. qu. Of Moses prayer in generall and the manner thereof 34. qu. Of the reasons which Moses useth in his prayer 35. qu. Why the Egyptians were more like thus to object than any other nation 36. qu. In what sense the Egyptians would say The Lord brought them out to slay them 37. qu. Why Moses maketh mention in his prayer of Abraham Isaak and Jacob. 38. qu. How the Israelites are promised to possesse the land of Canaan for ever 39. qu. How the Lord is said to repent 40. qu. Whether Moses at this time were kept in suspence or indeed obtained pardon for the people 41. qu. VVhat was written in the tables of stone 42. qu. Why there were but two tables neither more nor fewer 43. qu. How the tables were written on both sides 44. qu. Why the tables are called the worke of God 45. qu. How many precepts each table contained 46. qu. Whether the writing of the tables were the first writing in the world 47. qu. Where Joshua stayed all the while Moses was in the mount 48. qu. Whether Joshua first heard the noise 49. qu. Why Moses anger was kindled at the sight of the Calfe and not before 50. qu. Whether Moses sinned in his anger 51. qu. Whether Moses offended in breaking the tables of the Law 52. qu. What the breaking of the tables signified 53. qu. In what part the tables were broken and what became of the fragments 54. qu. Why the tables were broken at the bottome of the mount 55. qu. Whether the Calfe were burned to powder in the fire 56. qu. Why the powder of the golden Calfe is cast into the river 57. qu. How the Israelites were brought to drinke of the water
such like but in these cases the partie was uncleane sometimes onely to the even sometimes for the space of seven daies Levit. 15.13 18. The Priest therefore when any such uncleannesse was upon him could not enter into the Sanctuarie at all the washing of his hands and feet then at the brasen Layer would not serve the turne But though they were free from all other kinds of uncleannesse yet they were to wash their hands and feet alwaies when they went into the Tabernacle 3. The spirituall reason of the washing the hands and feet is this by the hands are understood the workes and operations by feet the affections of the soule Ministers and generally all that approach and draw neere unto God must be both of cleane heart and of cleane waies and workes when they come before God as for the hands the Apostle willeth that everie where men should lift up pure hands and concerning the feet the Preacher saith Take heed unto thy feet when thou entrest into the house of God QUEST X. What cloud this was which covered the Tabernacle Vers. 34. THen the cloud covered the Tabernacle c. 1. This was not another cloud beside that which was called the pillar of the cloud as some thinke but the very same both because of the appearance of it by night as fire as the other seemed as a pillar of fire in the night as also there was the same use of this cloud to direct them in their journeyes as of the pillar Exod. 13.21 Tostat. qu. 10. 2. Some thinke while the people camped about mount Sinai that this cloud vanished away which was the cause why the people desired gods to go before them and that now as soone as the Tabernacle was made it appeared againe But that is not like for chap. 13.22 it is said that the Lord tooke not away the pillar of the cloud by day c. And seeing the Manna did fall every day which was an evident signe of Gods presence among them though the cloud had not been in their sight that had been no cause to move thâ—â— to desire a guide Simler 3. This cloud which before also did direct them now commeth somewhat nearer and sitteth upon the Tabernacle Novae hic gratiae accessio commendatur in certiore symbolo c. this accession of new grace and favour is commended by a more certaine and evident signe Calvin 4. This cloud before rested upon the other Tabernacle which Moses had removed without the campe but now the great Tabernacle being built the Lord doth chuse it as his seat Tostat. qu. 10. QUEST XI How the glorie of the Lord filled the Tabernacle THe glorie of the Lord filled the Tabernacle 1. The Lord giveth here a double testimonie of his presence for the approbation of this worke made by his appointment there was a cloud without and inâ—us splendor gloriae Dei within the brightsome glorie of God Gallass For so the Apostle calleth the shining of Moses face the glorie of his countenance 1. Cor. 3. Oleaster 2. By this was signified both the presence of Christ in his Church because this cloud filled the Tabernacle within and the Lords protection of his Church the cloud covered it without Marbach 3. And as the glorie of the Lord filled the Tabernacle so in Christ who is the true Tabernacle the Godhead dwelleth bodily and essentially Osiander 4. Though the glorie of the Lord filled the earthly Tabernacle yet his glorie remained still in heaven onely the Lord vouchsafed there a visible signe of his presence that they might know him to be neere unto them as often as he was called upon Calvine QUEST XII VVhy it pleased God to make the cloud a signe of his presence IT hath pleased God diversly to use the clouds as symboles and signes of his presence so he set his bow in the clouds as a signe of his favour he went before his people in a cloud Christ was transfigured in the mount in a bright cloud when he ascended a cloud tooke him out of their fight and he shall come againe in the clouds to judge the quicke and the dead 2. First as the cloud engendreth raine doth shelter from the heat of the Sun so Christ by the influence and raine of grace doth comfort his Church and protecteth it in the heat of persecution Simler Secondly as the fiâ—e heateth giveth light and purgeth so Christ by his Spirit worketh all these in his Church comforting illuminating and purifying the same Pelarg. QUEST XIII Why Moses could not enter into the Tabernacle Vers. 35. MOses could not enter into the Tabernacle because the cloud abode there c. 1. Tostatus confuting Lyranus who thinketh that Moses did not enter into the Tabernacle propter reverentiam because of the reverence of the place and not for that the thicke cloud did hinder his â—ight affirmeth the contrarie that Moses rather entred not because of the thicke cloud But seeing that this was a lightsome cloud and therefore is called the glorie of the Lord it was not the thicknes of the cloud that could have been an impediment to Moses he therefore rather forbeareth to enter of reverencâ— as when it was said unto him while the fire burned in the bush come not hither c. Exod. 3. 2. Moses entred into the thicke cloud in mount Sinai but here he cannot enter Pellican maketh this the reason because now Moses representeth the people of the Iewes to whom the glorie of the Lord in the Tâ—bernacle was as a cloud But he as well represented the person of the people when he went up to receive the Law for them therefore that is no reason The cause then is this Moses durst not ascend up unto God into the mount uncalled he waited six daies in the mount and the seventh the Lord called unto him chap. 24 16 at this time therefore it was not lawfull for Moses to come neere being not called or bidden so to doe Gallas 3. And by this meanes the Lord would have his Tabernacle afterward reverenced of all into the which Moses had no entrance at this time for the great glorie of the Lord as for the same cause at the dedication of Salomons Temple the glorie of the Lord so filled the house that the Priests could not stand to minister because of the cloud the glorious light whereof they could not endure And thus the Lord would have his house reverenced because of his presence 4. But the cloud did not alwaies thus fill the house but at this time the Lord did it to sanctifie the Tabernacle with his presence The cloud had three positions or places sometime it was within the Tabernacle then none could enter as heere and Numb 12. when the cloud stood at the doore of the Tabernacle when the Lord called to Aaron and Miriam or it rested upon the Tabernacle then Moses and Aaron might enter but the campe removed not but when the cloud was lift up altogether from the
Tabernacle then the campe went forward Lyran. QUEST XIV In what order the campe marched Vers. 36. THe children of Israel went forward 1. The order how they marched is set forth Numb 2. the whole host was divided into foure squadrons and standards in the first quarter on the East was Iudah with Issachar and Zebulun on the South was Ruben Simeon and Gad on the North was Dan with Nepthali and Asher on the West side behind marched Ephraim Manassis and Benjamin â— And these went forward in such order that neither the standards were mingled together nor yet the tribes under the same standard nor the families in the same tribe but the standards tribes and families kept their distinct order 3. In the middest of the host went the Tabernacle with the host of the Levites round about Moses and Aaron with the Priests before the Gersanites behind the Merarites on the North and the Caathites on the South Gallas But howsoever it was with the rest it is verie like that Moses went first because he gave direction when the campe should set forward Calvin QUEST XV. Why it is called the Lords cloud and of foure miraculous things in it Vers. 38. THe cloud of the Lord. Though all the clouds and whatsoever else is in the heaven and earth bee the Lords yet this cloud after a more speciall manner is said to bee the Lords because of these speciall and extraordinarie properties which it had which were signes of the Lords speciall presence 1. The place and situation of it was extraordinarie for clouds remaine not neere the earth because by the reflexion of the beames of the Sun they are apt to be dispersed but this cloud rested upon the Tabernacle 2. Other clouds continue not they are soone dispersed and dissolved but this cloud remained in their sight for the space of fortie yeares 3. It was immoveable and immurable not subject to the force and violence of the winds and weather whereas other clouds are carried of the winds 4. It had an extraordinarie motion it was neither moved motu naturali by any naturall motion as the vapors and clouds ascend nor motu raptus by the rapt and swift motion of the heavens as the clouds that are aloft follow the motion of the celestiall spheres nor yet motu violentâ— by a violent motion as the clouds are forced of the winds for sometime this cloud moved against the wind but it had motum progressivum a kind of progresse and walking motion sometime forward sometime backward sometime on the right hand sometime on the left as it pleased God to point out the journeies of his people Tostat. qu. 13. Concerning other questions of the Tabernacle as how it was situated in the Court whether â—ust in the middest as being distant 35. cubits from the East end and as many from the West which is the opinion of Tostatus qu. 14 or rather it was fiftie cubits distant from the East end so that the forepart of the Court was a just square of fiftie cubits on each side as thinketh Lyranus which is the more probable See this handled before qu. 13. chap. 27. As likewise of the whole forme and fashion of the Tabernacle with the instruments thereof see qu. 25. chap. 27. To those places I referre the Reader not thinking it necessarie to repeate the same things againe 4. Places of Doctrine 1. Doct. All things in the Church must be done in order Vers. 3. THou shalt put therein the Arke In that the Lord appointeth Moses in what order the Tabernacle should be set up and every thing placed therein it sheweth that both in the doctrine and discipline of the Chruch all things should be done in order Simler For God is not the author of confusion as the Apostle saith who willeth all things to bee done honestly and by order 2. Doct. The Sacraments depend not of the worthines of the Minister Vers. 9. THou shalt take anointing only Moses anointeth the Tabernacle not Aaron who was appointed to be the Priest to teach us that signes and Sacraments receive not their strength and vertue from the dignitie of the Ministers but from the institution of God Simler 3. Doct. How the Lord was present in the Tabernacle Vers. 34. THe glorie of the Lord filled the Tabernacle God was not so present in the Tabernacle as though that place could containe or comprehend his glorie for he dwelleth not in Temples made with hands but because there it pleased him to shew some visible signes of his presence God is said to be present three waies 1. After a generall manner by his power as he is in every place 2. More specially by his grace and so he is present only to the faithfull 3. The third kind of presence is quâ— nobis in Christo adest whereby God is present in Christ who assumed the humane nature unto his Divine in the unitie of person haec est prastantissima praesentia Divinitatis this is the most excellent presence of God in Christ both God and man Simler In that God is present with us to whom our nature is united in one person 5. Places of Confutation 1. Confut. That Christs humanitie is not every where present BUt heere we refuse and reject that fourth kind of presence of Christ even in his humanitie as the Lutheranes hold whereof Marbachius thus writeth That the divine nature of Christ causeth that his humanitie which by the propertie of it owne nature which it reteineth for ever can be but in one place as once sit vbique maxime in Ecclesia should be everie where and most of all in his Church his reason is because the Godhead being everie where ipsam unionis cause gloria suâ— participem facâ— maketh the humanitie for the union sake partaker of his glorie Contra. 1. This assertion of Marbachius includeth a contradiction for how doth Christs humane nature retaine the naturall propertie thereof for ever in being but in one place at once if it be every where by vertue of the Godhead 2. If by vertue of this union the humane nature can doe all which the Deitie doth then the humane nature should be absorpt and as it were changed into the Divine 3. There is a mutuall communication of the properties betweene the two natures of Christ but such as destroyeth not the true properties of either but if this propertie of the Deitie were communicated to the humane nature to be everie where the humanitie of Christ should be altered in nature being without the true propertie thereof which is to be but in one place at once 4. And as the reason of this assertion is not sound so the conclusion it selfe of Christs omnipresence in his humanitie is contrarie to the Scriptures for Saint Peter saith Whom the heavens must containe untill the time that all things be restored 2. Confut. Against the superstitious hallowing of Churches Vers. 9. THou shalt take the anointing oyle 1. From this example of Moses anointing of
fashion thereof inscription and fastening 36. qu. How Aaron is said to beare their iniquities 37. qu. The mysticall signification of the golden plate 38. qu. Of the imbroidered coat the fashion and making thereof 39. qu. Of the high Priests miter 40. qu. Of the girdle of needle worke and imbroidered 41. qu. How the high Priests attire differed from the apparell of the inferiour Priests 42. qu. Whether Aaron did alwayes put on the common Priestly garments 43. qu. What it is to fill the hands of the Priests 44. qu. Of the fashion and use of the linnen breeches 45. qu. How this precept and charge concerning the linnen breeches agreeth with that law Exod. 23.26 46. qu. Of the mysticall application of the inferiour Priests garments Questions upon the nine and twentieth Chapter 1. QUest Why it pleased God to have the Priests thus consecrated 2. qu. Why the Calfe is said to bee the sonne of a bullocke 3. qu. Why a Bullocke two Rammes and other things were offered at Aarons consecration 4. qu. Why Aaron and the Priests were called to the doore of the Tabernacle 5. qu. Why Aaron and the rest are washed and how 6. qu. Of the Priestly apparell which Aaron put on and why the girdle is omitted 7. qu. How Aaron was anointed and with what 8. qu. How the ordinance of the Priesthood is said to be perpetuall 9. qu. The spirituall application of Aarons manner of consecration 10. qu. Why the Priests lay their hands upon the head of the beast 11. qu. Of the divers kinds of sacrifices and why some kinde of beasts were taken for sacrifice and not other 12. qu. Why the bloud was laid upon the hornes of the Altar 13. qu. What became of the bloud which was powred at the bottome of the Altar 14. qu. Why the fat was burned upon the Altar and how 15. qu. VVhy the flesh skinne and dung was burned without the host 16. qu. Of the mysticall application of the sacrifice of the bullocke with the rites thereof 17. qu. VVhy the sacrifice for sinne was offered first 18. qu. How the bloud of the burnt offering was bestowed upon the Altar 19. qu. Why the hornes of the Altar are not here touched with bloud 20. qu. Why the dung in the sinne offerings being an uncâ—eane thing was prescribed to be burned 21. qu. Why the burnt offering was so called and how it differed from other sacrifices 22. qu. VVhy the burnt offering is called a sweet savour 23. qu. Of the mysticall sense of the ramme of burnt offerings 24. qu. Of the third ramme why it is called the ramme of consecration 25. qu. Why the bloud was put upon the right eare thumbe and toe of Aaron 26. qu. How the bloud was sprinkled upon the Altar round about 27. qu. How the bloud and oyle was sprinkled upon their garments without spotting 28. qu. The mysticall signification of the ramme of consecration with the rites thereof 29. qu. How these things were put into the Priests hands and shaken to and fro 30. qu. Whether Moses were indeed a Priest 31. qu. Whether Aaron had the breast and shoulder of the ramme of consecration 32. qu. What difference there was betweene the shake offering and heave offering 33. qu. What is here understood by the heave offering 34. qu. Of the mysticall application of the shaking to and fro and of the breast and shoulder of the ramme given unto the Priests 35. qu. Of the consecrating of Aarons successor in his garments 36. qu. By whom the high Priests succeeding Aaron were consecrated 37. qu. Whether Eleazar was consecrated after the manner here prescribed 38. qu. What services the high Priest was bound to doe in the Sanctuarie 39. qu. Of other rites belonging to the ramme of consecration 40. qu. Whether all these rites were of the necessitie of the consecration 41. qu. Why the consecration of the Priests continued seven dayes 42. qu. Whether all the sacrifices the first day were iterated seven dayes together or the sacrifice for sinne onely 43. qu. To what end the sinne offering was offered every day of the seven 44. qu. How the Altar was cleansed and why 45. qu. How the Altar sanctified whatsoever touched it 46. qu. Of the dayly sacrifice with the rites thereof 47. qu. How much the Hin contained 48. qu. Of the spirituall application of the Altar and dayly sacrifice 49. qu. How the Lord appointed with the children of Israel 50. qu. What the Lord promiseth to sacrifice 51. qu. What is meant here by Gods glorie 52. qu. How the Lord is said here to sanctifie Aaron 53. qu. How the Lord is said to dwell among them Questions upon the thirtieth Chapter 1. QUest Why the narration of the making of the golden Altar is transposed 2. qu. Wherefore the Altar of incense had hornes comming out of it 3. qu. Wherein this Altar of incense differed from the other 4. qu. How the incense was burned upon the golden Altar 5. qu. Of the placing of the bars and how the Altar was carried 6. qu. Where the Altar of incense was placed 7. qu. What the Apostle meaneth by the golden Censer which the most holy place is said to have 8. qu. Why incense was commanded to be burned morning and evening 9. qu. Whether any of the lamps burned by day 10. qu. What things were inhibited to be offered upon the golden Altar 11. qu. Whether the high Priest entred more than once in a yeare upon any occasion into the most holy place 12. qu. How Aaron made reconciliation upon the hornes of the Altar 13. qu. The spirituall sense of the Altar of incense 14. qu. How this Altar of incense differed from Salomons 15. qu. Whether it were lawfull to number the people and wherein David offended 16. qu. Whether this collection of many were commanded onely at this time or were to continue 17. qu. VVhy this money was collected and to what end 18. qu. How much the sicle of the Sanctuarie and halfe sicle was 19. qu. Whether there were divers kinds of shekels 20. qu. Of the halfe shekel which Christ paid for tribute what it was and how it came to bee paid for tribute 21. qu. Why they were numbred onely from twentie yeares old 22. qu. Why the poore pay as much as the rich 23. qu. Whether all these things were declared to Moses at once 24. qu. Of the fashion of the brasen Laver. 25. qu. Of the use of this brasen Laver. 26. qu. Of the mysticall application of the Laver wherein the Priests washed 27. qu. The difference betweene Moses Laver and Salomons great Sea of brasse 28. qu. Of the spices that went toward the making of the oyntment 29. qu. Of the manner of making and compounding this holy oyntment 30. qu. Of the use of this oyntment in anointing the Tabernacle 31. qu. How all that touched the Tabernacle became holy 32. qu. When and how Aaron and his sons were anointed 33. qu. Who are understood here by the name