videt populum fic furere when he saw the people so madly bent c. or when he saw that they would kill him Nisi Altare construeret unlesse he would build an Altar then he proceeded Tostat. qu. 12. QUEST XX. How Aaron proclaimed an holy day unto the Lord. Vers. 5. TO morrow is the holy day of the Lord. 1. Some thinke that Aaron of purpose did put off this solemnitie to the next day Quia sperabat Mosem rediturum c. because hee hoped Moses would returne before the next day Vatablus Tostat. But Cajetans opinion is here more probable that noteth great forwardnesse in Aaron to keepe this solemnitie the people no doubt urging and in a manner forcing him Non poterat festum citius indici The feast could not be sooner appointed than against the next day So by this it rather may be gathered that Aaron to satisfie the peoples desire when he saw they would not be gainsaid proclaimed this solemnitie upon a very short warning 2. But Cajetans opinion in the rest is very harsh that Aaron was herein more besotted than the people for whereas the people gave but the common name Elohim to the idoll Ipse ineffabile incommunicabile nomen attribuit He attributeth unto it that incommunicable name not to be uttered c. hee meaneth Iehovah and that Nullo instigante none pricking him forward Et voce publica and with publike proclamation Contra. Aaron was not so prophane and irreligious as to ascribe the name Iehovah unto an idoll but he would seeme to doe all this for the honour of God Ill◠culium hunc institutum indicat He sheweth that this solemne worship was instituted for God Simler Gallas Osiand Calvin Like as Micah having made him images and gotten a Levite into his house thought that God was thereby well pleased and would surely blesse him Iud. 17. And with the like superstitious devotion they sacrificed unto God afterward in high places thinking that service to be acceptable unto God as here Aaron would seeme to celebrate this solemnitie unto the Lord Ferus QUEST XXI Of the sacrifices who and what was offered upon the Altar that Aaron made Vers. 6. SO they rose up the next morning and offered burnt offerings c. 1. Here their diligence is observed that earely in the morning rose up to keepe this idolatrous and impious solemnitie Simler Cajetan 2. And whereas the Priests of the Levites were not yet consecrated to the Priesthood it is like that according to the ancient custome the first borne offered sacrifices as it is observed c. 24. how Moses sent certaine young men of the children of Israel to sacrifice 3. And though as yet the lawes and ordinances were not delivered them concerning sacrifices yet herein they followed the ancient practice continued among Gods people in offering sacrifices and that of cleane beasts for that distinction of cleane and uncleane beasts was of old time observed even before the floud as is evident Genes 7. 4. They offer but two kinde of sacrifices burnt offerings which were wholly consumed upon the Altar and peace offerings part whereof they did eat which brought the sacrifices and therewith the people did feast now sin offerings they brought none because they had not seene Moses hitherto to have offered any sacrifice for sin but onely of the two former kinds And the people did flatter themselves that herein they did well and were farre off from acknowledging their sinne and therefore thought not of any sin offering Tostat. qu. 16. QUEST XXII What is meant in that it is said They rose to play Vers. 6. THe people sate downe to eat and drinke and rose up to play 1. Whereas this word tzachak to play signifieth foure things either play and sport as children use to play as Ismael did with Isaak Gen. 21. or to dally as man and wife as Izhak sported with Rebekah Gen. 26. or to fight as Abner spake to Ioab that the young men might play together in which sword play the one killed another 2 Sam. 2. or to commit idolatrie Here R. Salomon whom Tostatus followeth doth thinke it to bee taken in the last sense as the Apostle seemeth also to affirme 1 Cor. 10.7 Neither be yee idolaters as were some of them as it is written they sate downe to eat and drinke and rose up to play But this their wanton and lascivious playing was a fruit rather and effect of their idolatrie they first had committed idolatrie in offering sacrifices before the golden calfe then Ex idololatria ad gulam prorumpunt ex gula in lasciviam From idolatrie they fall to gluttony from gluttony to wantonnesse And the Apostle doth not conclude their idolatrie out of that word but Ludos illos inter idololatrica sacra recenset Rehearseth their play among the ceremonies and rites of idolatrie Osiander They were idolaters because they did all these things in honour of that idoll 2. By their playing therefore properly is understood their dancing singing and leaping before the golden calfe as appeareth by the noise which was described by Moses and Iosua before they came at the campe Iun. Tostat. Simler Thus the people turned all upside downe their earings and jewels which God had given them from the Egyptians they bestow upon an idoll with the same feet wherewith they walked thorow the red sea they dance before the golden calfe and with the same mouth wherewith they sung praises unto God after the destruction of the Egyptians in the red sea they now sing unto the idoll 3. But although by play is chiefely meant here the mirth and melodie which they made yet they by all likelyhood fell into a further degree of wantonnesse and lascivious behaviour as when Israel joyned themselves to Baal peor they did not onely commit spirituall fornication in bowing unto their gods but defiled their bodies also with the daughters of Midian Such were the sacrifices of the Gentiles set forth with obscene spectacles in their sacrifices called floralia the harlots were brought forth naked upon the stage Simler So Procopius Immunditia conspicitur in idololatrarum solemnitatibus Uncleannesse and filthinesse is seene in the solemnities of idolaters 4. Where it is said they did eat and drinke Calvin saith Inscitè multi ad crapulam torquent Many unskilfully doe wrest it to shew their riot and excesse and thinketh thereby onely to bee signified simplie that they feasted But I rather here approve Simlerus judgement Credo hoc convivium immodestum fuisse intemperans c. I beleeve rather that this feast was immodest and intemperate And so Ambrose expoundeth it Nemo se luxui committit nisi qui recedit à praeceptis Dei No man giveth himselfe over to riot but he which departeth from the precepts of God and then he alleageth this place QUEST XXIII Whether this sin of Aaron and the Israelites can any way be excused BUt now all this fact of Aaron and the Israelites in making a golden calfe
blessed Saviour saith Without me yee can do nothing Ioh. 15.5 3. Confut. No festivall daies to be dedicated to Saints Vers. 17. IT is a signe betweene me and the children of Israel c. If this festivall day of the sabbath was consecrated unto the Lords honour and it was a signe betweene the people and him hence it is evident that holy and festivall daies are not to be erected to the honour of Saints The Lord is the Creator of time and daies and therefore he only must have the honour of them Simler 4. Confut. Against the observation of the Iewish festivalâ— Vers. 17. FOr ever c. Hence the Ebionites grounded their heresie that Christians were bound now to keepe the Jewish Sabbath because the Lord calleth it here and in the former verse an everlasting covenant But this is a weake and slender ground Augustine thinketh it is called an everlasting covenant because the Sabbath was a signe of that which was eternall namely our spirituall rest in Christ or because there is no time prefixed or determined for the continuance of it But rather it is so called not simply but in respect of the policie and state of that Common-wealth that as long as it stood and the time of ceremonies did hold so long should the law of the Sabbath be in force for otherwise they may as well urge the celebration of the Jewish Passeover which is established by an ordinance for ever Exod. 12.17 and Aarons Priesthood by the same reason should continue still of the which the Lord saith Exod. â—8 43 This shall be a law for ever unto him and his seed after him 6 Morall observations 1. Observ. Arts not to be abused to any unlawfull purpose Vers. 2. WHom I have filled with the Spirit of God Seeing humane Arts are the gift of God artificers must take heed that they do not profane Gods good gifts and abuse their trades to pride wantonnes superstition or such like Gallas B. Babingâ— As in these daies many doe make their handicrafts to attend as handmaids upon pride And some thereby set forth superstition and idolatrie as Esay describeth the foolishnes and vanitie of such as carved images to make them gods thereof to worship Isai. 44.13 Such an one was Demetrius who made silver shrines for Diana Act. 17. 2. Observ. Against vaine pompe in the multitude of servant and officers Vers. 4. TO worke in gold silver brasse c. The Lord could have raised up a cunning workman in every one of these but hee rather thought it good to give unto one man skill in all these whereby the pompe of many vaine glorious persons in the world is reproved that will have a severall officer for every service as Oleaster noteth Alius culinam curat aliuâ— equos c. One looketh to the kitchin another to the horse a third waiteth on the table another attendeth in the chamber c. Bernard reproved this pompe in the Abbats of his time whereof some hee noteth to have ridden in the way accompanied with threescore horse Aâ— non unus aliquis minister posset saith he jâ—mentuâ— ligare ad mensam servire lectulum praeparare May not one minister suffice to saddle the horse serve at the table and make the bed But Oleaster here is overseene to checke Princes for this their magnificence and state in having many officers for it is seemely for their high place and calling to bee served in different sort from others In meaner persons it may worthily be noted for a fault if any in the vaine ostentation of servants and officers shall exceed the bounds of their calling 3. Observ. Gifts to be mutually communicated Vers. 6. I Have joyned with him Aholiab Oleaster hereupon giveth another good note Serui Dei societatem admittunt The servants of God refuse not societie though they have never so good gifts yet they desire the helpe of others as Moses envied not that Eldad and Medad prophesied in the campe So then as in the bodie one member standeth in need of another so is it in the diversitie of gifts which are given to the members of Christs mysticall bodie they should communicate them one to another and so use them as best may serve for the common good of the Church CHAP. XXXII 1. The Method and Argument IN this Chapter is set forth the sinne of Israel in committing most grosse idolatries whereof there are foure parts 1. The narration of their wicked fact to Vers. 7 2. The examining of their fact and the knowledge thereof to vers 26. 3. The punishment inflicted thence to vers 30. 4. A preparation to their repentance vers 30. to the end 1. Their sin is described 1. Both by the counsell and advice which they tookes first the people in propounding the matter to Aaron to make them gods with the occasion moving them therto the absence of Moses then Aaron in setting them a course what to doe vers 2. 2. By the fact it selfe which is either of them apart of the people in bringing their jewels vers 3. of Aaron in making thereof a Calfe and setting up an Altar vers 4 5. or of them both together Aaron proclaimeth an holy day vers 5. The people offer sacrifices eat drinke and play vers 6. 2. The examination cognizance or taking knowledge of this sinne was either while Moses was with God to vers 15. or when he was departed from God and returned to the campe 1. In the first there is first the Lords complaint of the people in generall that they had corrupted their waies vers 7. so also vers 9. in particular by the description of their sinne vers 8. Secondly Moses intercession with the effect thereof Moses intercession is grounded upon three reasons The deliverance of the people vers 11. The blasphemie of the Egyptians which is feared vers 12. The covenant made with their fathers vers 13. Then the effect is God changed his minde vers 14. 2. In the second cognizance there are two degrees first Moses confused knowledge when they were yet a farre off as he went and conferred with Ioshua to vers 19. Then his certaine knowledge 1. By the sight of his eyes vers 19. whereupon followed two effects of his indignation the breaking of the Tables and the burning of the golden Calfe vers 20 21. 2. By Aarons confession whom Moses fifteth and examineth to vers 25. 3. The punishment is thus set forth 1. The reason that moved Moses to take revenge the nakednes of the people vers 26. 2. Moses charge to the Levites vers 26.27 3. The execution vers 28 29. 4. The preparation to their repentance and reconciliation consisteth 1. of Moses admonition to the people vers 30. Of Moses supplication unto God his petition which containeth the confession of their sinne vers 32. and the craving of pardon with a disjunction or else himselfe to bee blotted out c. 2. And of Gods answer wherein the Lord refuseth Moses disjunctive
Or one sinner make reconciliation for another 4. And for this cause also it pleased God to suffer Aaron to fall Vt nemo de gratia sua praesumat that no man should presume of his gifts or strength but let him that standeth as the Apostle saith take heed lest he fall Ferus 5. And by Aarons presumption we see how dangerous a thing it is to bring any thing into Gods service without his warrant Borrh. QUEST XVI How the golden calfe is said to be fashioned with a graving toole Vers. 4. ANd fashioned it with a graving toole and made thereof a molten calfe 1. The word here translated a graving toole is chereth which is sometime taken for a bag or purse as 2 King 5.22 where it is said that Naaman bound two talents of silver in two bags gave them to Gehezi and so some thinke that Aaron put all the peoples jewels and earings in a bag together lest they might thinke he had converted any part thereof to his owne use Cajetan but the other word vajatâ—ar he fashioned is against this sense 2. But most usually chereth is taken for a penny style or graving toole and so some thinke that Aaron with this instrument did draw a patterne making the proportion of a calfe which the workmen should follow in their casting So R. Salom. Osiand Lyran. 3. Others thinke that with this instrument Aaron made a mould in clay or such like matter and the mettall cast into it received that forme Tost q. 10. Oleast 4. Simlerus maketh a double use of this graving toole Vnum in formandâ— typo alterum in perpoliendo operefuso One in making the mould the other in polishing the worke after it was cast 5. But I rather subscribe to Gallasius that thinketh here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transposing of the words putting the latter first for the golden calfe was first cast and melted and then polished and trimmed with a graving toole as workmen use to doe 6. This calfe was made by Founders worke there are three wayes to make and frame things of mettall either by hammering and beating them to some fashion as the Cherubs upon the Arke were made or by joyning the peeces and joints together which are sunderly made or by casting and melting it in a mould and so was this golden calfe made Tostat. qu. 10. QUEST XVII Why Aaron caused the likenesse of a calfe to be made rather than of any other thing Vers. 4. A Molten calfe 1. Some of the Hebrewes give this ridiculous reason why the image of a calfe was made rather than of any other thing when the Israelites were comming out of Egypt and intended to bring out Iosephs bones with them as they did they say Nilus had overflowen the place where his bones were and so Moses did make the picture of a calfe in a certaine golden plate which floting upon the water shewed the place where Iosephs bones lay which plate they say was brought among other jewels to Aaron here and cast into the fire by vertue whereof the whole masse of gold was turned into the shape of a calfe But here are many fables couched together 1. It is a very tale that Iosephs bones were found out by any such meanes 2. The people onely brought their golden earings therefore no such plate 3. Neither was there any such vertue in that golden plate if there had beene any such to convert or change the whole masse 4. Neither was there any such cause seeing the molten calfe was cast in a mould Opere fusario by Founders worke as the Latine translator readeth 2. R. Abraham seemeth to thinke that this figure of a calfe was made rather than any other as apâ—est at that time to receive some divine and celestiall influence but though Aaron were at this present grossely blinded and deceived yet it were impietie to thinke that he was given to such superstitious astrologicall observations as to make figures to derive some secret supernaturall influence and vertue into by the celestiall constellations 3. Some thinke that Aaron caused a calfe to be made to deride them as Helias did Baals Priests supposing they would not be so absurd as to ascribe divine vertue unto a calfe Procopius But it seemeth that Aaron was in good earnest by that which followeth in that he set up an Altar and proclaimed an holy day 4. It is further alleaged by some that Aaron intended not to make any thing of the gold thinking that the fire might consume it but that the Egyptians which were in the campe by their art Magike and by the operation of the devill caused the image of a calfe to come forth Ex Fero. But it may appeare vers 24. by Aarons confession unto Moses that he intended to make them an image when he cast the mettall into the fire and to what end else served the graving toole but to fashion it he would not have polished and trimmed the devils worke 5. Some further thinke they would have a calfe made because the sacrifices of bullocks are the chiefest and thereby they thought the better to please God But it is not like that they had any such purpose at this time to doe that which was pleasing unto God seeing they had heard not long before the Lord by his owne mouth forbidding them to make any kinde of image to worship 6. It is therefore most like that Aaron according to the desire of the people made a Calfe like unto the Egyptian god Apis which they had seene the Egyptians to worship and therefore they were drawne by the corrupt imitation of them to have the image of a Calfe made Lyran. Calvin Simler Gallas Augustine addeth further that the Egyptians had set up the image of an oxe or bullocke by Iosephs tombe which they worshipped So the Interlinâ—â—ry glosse giveth this reason Quia bovem adoraverunt in Aegypto Because they had used to worship a bullocke in Egypt And the Egyptians used to worship their King being dead under the forme of a live bullocke Plin. lib. 8. cap. 46. QUEST XVIII Whether the Israelites thought indeed the golden Calfe to be the God that delivered them THen they said These be thy gods O Israel which brought thee out of Egypt 1. Procopius thinketh that these words were uttered by Aaron and that hereby he would have brought them to remember that God which had brought them out of Egypt But it is evident by the text that these were the acclamations of the people 2. Lyranus thinketh that the people attribuebat idolo did attribute unto this idoll it selfe those great wonders which God had wrought for their deliverance and therefore for honour of this idoll they speake in the plurall number as men used to doe to great persons But it is not like they were so mad as to thinke the golden Calfe brought them out of Egypt cum res esset inanimata it being a thing without life Ferus And men use to speake for more
honour sake in the plurall number in the first and second person not in the third and though the pronoune or verbe be put in the plurall yet the noune is not as the use is to say nos sumus Rex we are the King not Kings as here in the plurall they say These are thy gods Tostat. The plurall therefore is taken here for the singular according to the Hebrew phrase as before is shewed quest 7. 3. Tostatus thinketh that the people did not in so saying consider so much of the golden Calfe as of the divine vertue and power of the true God quam latere putabant in illa vitulo aurea which they imagined to be in that golden calfe For they could not be ignorant that the true God the God of their fathers brought them out of Egypt And they knowing this it is not to be thought quòd totus populus vellet publice mentiri that all the people would agree in a lye Tostat. But what divine vertue could they imagine to be in the Calfe which they saw to be made presently before their eyes of their earings 4. Thoring in his replies saith the judgement of the people was so blinded and swallowed up Vt rem crederent penitus inanimatam esse Deum That they thought a thing altogether without life to be God So Rupertus Veritatem quam cecinerant dicentes c. The truth which they sung saying let us sing unto God for he hath triumphed gloriously In mendacium commutarunt c. They turned into a lye saying these are thy gods O Israel which brought thee out of Egypt He thinketh that they tooke this very calfe to be the god that delivered them But be it admitted that the people were so grosse it cannot bee thought that Aaron could be so grossely deceived And where as Thoring objecteth that place Psal. 106.20 They turned their glorie into the similitude of a calfe c. they forgate God their Saviour which had done great things in Egypt c. hence it cannot bee gathered that they had cast off all knowledge or memorie of God for then Aaron that made the calfe should have fallen into the same oblivion But they had forgotten their obedience which should have beene yeelded to Gods commandement as it is said before in the same place vers 13. when as yet they had not made the molten calfe Moses being then with him Incontinently they forgate his works they waited not for his counsell So Gregorie expoundeth the pulling off their earings Vt inobedientia ipsorum ostenderet ad cultum idolorum esse perventum To shew that by their disobedience they fell to the worship of idols 5. Therefore in that they say These are thy gods they have relation unto God himselfe In cujus honorem extruxerunt vitulum In honour of whom they set up the calfe Ferus They give the name of the thing signified to the signe as if they should have said Hoc Dei illius signum est c. This image is a signe of that God which brought us out of Egypt Marbach They thought that Gods honour was hereby more set forth Quia sub externa imagine ipsum colerent because they did worship him in an outward image Calvin He that giveth any honour unto this image prastat gratissimum cultum Deo illi c. doth yeeld acceptable service unto that God which brought us out of Egypt Osiander And that the Israelites in the golden calfe had respect unto God unto whose honour they made it may further be declared by these reasons 1. Because the Gentiles themselves had not that imagination of their images to thinke them the very gods but onely representations of them their gods they held to be in heaven 2. To call the images of God Elohim gods by a certaine metonymie was usuall among idolaters as Laban calleth his images Elohim gods Gen. 31.30 Gallas 3. Non probabile est tam crassâ—s fuisse c. It is not probable they were so grosse to thinke a new god could bee made Calvin Or to thinke the calfe delivered them being a thing without life Ferus 4. And that Aaron saith to morrow shall bee an holy day to Iehovah Cognitus est Deus hic c. It is evident that God was knowne unto them that made the molten calfe Borrh. QUEST XIX Why Aaron proceeded to build an Altar before the golden calfe Vers. 5. WHen Aaron saw that he made an Altar c. 1. R. Salomon whom Paulus Burgensis followeth who had beene sometime a Jew himselfe hath here this assertion that as soone as the calfe was made it went alone and therefore Aaron seeing such a great wonder did make an Altar for the honour of this calfe to this purpose they alleage that text Psal. 106.20 They turned their glory into the similitude of a calfe that eateth hay that is of a living calfe Contra. 1. This text is flat against them that this calfe was made onely in the similitude of a calfe that eateth hay not that it did eat hay or exercise any other worke of life but it was made like unto it Thoring 2. And this golden calfe wanting joynts and sinewes instruments of motion and chaps and jawes which are the meanes of feeding could not goe nor feed of it selfe it might have beene moved and carried by some spirit but of it selfe it could not bee made to walke 3. And if Aaron should have set up an Altar to this calfe as thinking any divine vertue to be in it he should have consented to most abominable idolatrie Tostat. 4. And whereas they wrest those words of Aaron vers 24. Thereout ran this calfe as though it came walking out of it selfe the meaning is Egressus fuit operefusorie It came forth by the melting and casting of the workman 2. Yet it is not to be thought that Aaron was so forward as of himselfe to please the people yet more to build an Altar before the idoll as Simlerus thinketh and Cajetan is in the same opinion Aaron primatum nolens perdâ—re aedificat altare coram vitulo non expectans rogari Aaron because he was loth that any should be before him doth build an Altar not staying to be intreated c. For if Aaron had beene thus willing he could not have so excused himselfe afterward by the violence of the people which he saith were set on mischiefe vers 22. 3. Nor yet did Aaron of himselfe make an Altar Vt tempus tereret to spend time that he might have put off his businesse till Moses comming Ex Fero. For then what pretence soever he had he should have given them occasion of greater idolatrie as it followeth afterward 4. But the truth is that Aaron made this Altar not onely being thereunto rogatus asked of the people Osiander but impulsus compelled Marbach For now they have an idoll they must have an Altar and sacrifices and an holy day and all things belonging to this superstitious service Gallas So also Calvin Cum
these two reasons may be given because such commonly as are used in that service are lewd persons themselves and so odious and men that are evill bent would not have any punishment inflicted upon sinne and therefore they hate the very minister of justice But seeing that God useth as well good Angels as evill in the execution of his judgments and the place and calling of a Judge is honourable that giveth sentence upon the wicked and seeing it is as pleasing to God to punish a wicked person as to set free the righteous it cannot be an odious thing in it selfe to be a minister of justice Simler 7. Doct. The number of the elect certaine with God Vers. 32. TAke me out of the booke God then hath as it were a booke written wherein all the names of the elect are contained whence it may be concluded and inferred that the number of the elect is certaine with God and none of them can possibly perish Piscator as the Apostle saith The foundation of God is sure and hath this seale the Lord knoweth who are hiâ— 2 Tim. 2.19 5. Places of Confutation 1. Controv. That it is not lawfull to make images to represent God by Vers. 5. TOmorrow shall be the holy day of Iehovah It is evident then that neither Aaron nor yet Israel did thinke this Idoll to be their God but they thought this tended to Gods honour and they used this only as a visible representation of God the Romanists therefore use but a slender shift when they alleage that they are unlike the former Idolaters Quod statâ—â— simulachra neque vocent neque existâ—ment deos Because they doe neither call nor thinke their images to be gods for no more did the Gentiles thinke that the very idols which they worshipped were their gods they called them all by a figurative speech because they were made to represent their gods likewise those are but vaine pretences which are commonly used by the popish Idolaters Nolumâ—s à Deo recedere ipsum quaerimus c. his adjumentis imbecillitas nostra sublevatur c. Wee purpose not to depart from Gods service wee seeke and serve him but by these meanes our infirmity is helped c. for all this here the Israelites pretended Gallas See more hereof quest 18. before and Synops. centur 2. error 44. 2. Controv. The Papists proved to be Idolaters like unto the Israelites Vers. 6. ANd offered burnt offerings c. Though the idolatrouâ— Israelites intended here the service of God yet in as much as they set up an Altar before the golden calfe danced before it and praised it they were very formall Idolaters and idoll Worshippers The Romanists therefore are not here wrongfully charged to worship idols seeing they set them up in their Church before Altars decke them with flowers adorne them with apparell and jewels burne candles before them and incense kneele unto them and knocke their breasts yea they set their similitude of beasts before their images as a dog they dedicate to Rachus an hog to Antonie a Dragon to S. George an Hart to Hubert Gallas 3. Controv. Against the Iewes that boast they came not of Idolaters THe Jewes likewise are here refuted who make their boast Quod ex iis qui idololatria dediti fuerunt non descenderunt That they are not descended of them which were given to idolatry whom Cyril thus confuteth Patres eorum in deserto vitulum conflatilem adoraveruâ— Their fathers in the desert worshipped the golden Calfe and in the time of the Judges they went after strange gods and under the Kings Judea as well as Israel played the harlot Ierem. 3.8 and committed spirituall fornication 4. Controv. That the Pope may erre Vers. 5. WHen Aaron saw that he made an Altar before it By this that Aaron was seduced and not only made a calfe for the idolatrous people but erected an Altar and proclaimed an holy day we see that even holy men of excellent gifts and high calling erroribus peccatis gravissimis obnoxios are subject to errours and grievous sinnes Piscator Which sheweth the shamelesse pride of them which being neither in calling nor gifts like Aaron yet say they cannot erre B. Babing The Pope is farre inferiour to Aaron who erred at the least he would not challenge to be superiour to Peter who erred in denying his master and after was received when he was reproved openly by S. Paul Galath 2. See more of this Synops Pap. Centur. 1. error 47. 5. Controv. Against the invocation of Saints Vers. 13. REmember Abraham and Isaack c. The Romanists doe urge this place to prove the invocation of Saints who they say being in heaven doe pray for us here in earth But herein they contradict themselves holding that the Fathers under the old Testament were in that dungeon of darknesse which they call Limbus Patrum and so were ignorant of such things as were done in the world but it is evident in this place that Moses doth not make these Fathers Mediators or intercessors for Israel but only presseth and urgeth the covenant which the Lord confirmed by oath unto them 6. Controv. Against merits LYranus further upon this place noteth Allegat merita Patrum Moses alleageth the merit of the Fathers But Moses insisteth only upon the promise which the Lord made to Abraham which was fouâ—ded upon the Mesiah therefore Non propter patrum merita sed respectus promissi Messia petit he maketh request not for the merits or worthinesse of the Fathers but in respect of the Messias who was promised Simler For neither was Abraham himselfe justified by his workes of merits but by faith as Saint Paul sheweth Rom. 4.3 7. Controv. Against the Lutherans that tolerate images in their Churches Vers. 20. ANd he tooke the calfe Moses did not only restraine the people from worshipping this abominable idoll but he defaceth it and taketh it out of the way which practice and example of Moses sheweth their errour who although they condemne the adoration of images yet thinke they may be tolerated in their Churches But Moses could not indure the sight of this Idoll So the Apostle saith Babes keepe yourselves from Idols Ioh. 5.21 They must not only beware of worshipping them but take heed of the offence that may come by the sight of them Gallas 8. Controv. Against the Popes insolencie that indureth not to be reproved Vers. 21. ANd Moses said unto Aaron c. Though Aaron were appointed of God to be the high Priest yea he was Moses elder brother yet Moses doth noâ— forbeare him but doth openly reprove him therefore the insolency of the Bishop of Rome is intolerable who holdeth scorne to bee reproved unto whom his clawbackes ascribe so much Vt simille 〈◊〉 ducat ad â—reâ—m nâ—mâ— ei dicat cur facis sic c. That although he should lead a thousand soules to hell none should say unto him why dost thou so Simler Paul rebuked Peter openly who by
to take the pot of Manna and put it there chap. 16.33 who was not yet consecrated Priest 2. And for the same reason Aarons rod though it were a testimony that God had chosen Aaron his seed for the priesthood yet it was not this Testimonie for at that time when Aarons rod budded he was the high Priest but at the erection of the Tabernacle Aaron was not yet consecrated 3. Neither was the booke which Moses writ this Testimonie for that is supposed to bee the booke of Deuteronomie which was not yet written and that booke was given by Moses to the Levites by them to be put in the side of the Arke Deut. 31.26 but this Testimonie was put by Moses himselfe in the Arke 4. Therefore this Testimonie was no other than the tables of the Law called the tables of the Testimonie chap. 31.18 and 34.29 which were so named because they testified Gods will unto the people and were witnesses and testimonies of the league and covenant which the Lord made with his people Tostatus quaest 6. QUEST VII Whether the tables of the law were put into any other Arke beside the Arke of the Testament Vers. 20. HE put the Testimonie in the Arke 1. R. Salom. thinketh that the tables of the Law were put into another Arke which Moses made and when the Arke with the Mercie seate was finished then he put them into that for there were seven moneths betweene Moses comming downe with the second tables untill the Tabernacle was erected when and not before Moses put them into the Arke of the most holy place it is not like that all that time the tables were kept without an Arke and Deut. 10.5 Moses saith I made an Arke of Shittim wood and hewed two tables of stone c. There was then one Arke made before Moses hewed the tables of stone 2. But this Arke heere mentioned by Moses was none other than that which was made by Bezaleel for the tables of stone for Moses saith Deut. 10.5 there they be they were at that time long after the erecting of the Tabernacle in the same Arke before mentioned but that was the Arke of the Sanctuarie And during all that time after Moses comming downe the tables of the Law were kept in some convenient place till the Arke was made so that it is not necessarie to imagine any other Arke beside that Tostatus qu. 7. QUEST VIII When the Priests were consecrated whether at the erecting of the Tabernacle or after Vers. 27. ANd burnt incense thereon Moses did supplie the office of the Priests in burning of incense setting up the lampes offering sacrifices upon the brasen altar at the erecting up of the Tabernacle because as yet Aaron and his sonnes were not consecrated 1. Some thinke that their consecration began together with the erecting of the Tabernacle and so continued seven daies and the eigâ—th day their consecration was finished as is set forth Levit. 8.8 and then began the Princes their offerings for twelve daies together Numb 7. and some will have these seven daies to end at the first day of the first moneth of the second yeare some to begin then as Tostat. qu. 2. But neither of these can stand for as soone as Moses had made an end of consecrating the Tabernacle the Princes the same day began to offer Numb 7.2 But they offered not before the people were numbred for they were the Princes over them that were numbred Now these Princes with their people were not numbred before the first day of the second moneth of the second yeare Numb 1.1 therefore the erecting of the Tabernacle was not finished and the Priests consecrated in the space of seven daies immediately before the first day of the first moneth or immediately after 2. R. Salom. hath a conceit that there was a double erecting of the Tabernacle one was every day for seven daies in which time the Priests also had their seven daies of consecration which ended upon the first of the first moneth and then there was another solemne erection of the Tabernacle to continue when the Princes began to offer But this Rabbinicall conceit is confuted before qu. 4. neither did the Princes offer in the first but in the second moneth as is shewed before 3. Some thinke that Aaron was first consecrated before the Tabernacle that he might consecrate it and the other things thereunto belonging But it is evident in the text that Moses is commanded to anoint the Tabernacle himselfe and all things therein Simlerus 4. Yet it is not to be supposed that the whole Tabernacle and all the implements and vessels thereof were sanctified before Aaron and his sonnes were consecrated for immediately after that Moses had made an end of sanctifying the Tabernacle and the instruments therof the very same day began the twelve Princes of the tribes to offer the summe of whose offering for sacrifice was twelve bullockes twelve rammes twelve lambes for a burnt offering twelve hee-goats for a sin offering 24. bullocks 60 rammes 60. lambes 60. hee-goats for peace offerings Numb 7.8.88 all these could not bee sacrificed by Moses alone therefore it cannot be but that Aaron and his sonnes were consecrated before the Princes brought their offerings 5. I incline therefore to Iunius opinion that after Moses had consecrated the Tabernacle with the instruments thereof then last of all hee consecrated the Altar with the instruments thereof and because the Priests office was most exercised about the altar at the same time also their consecration concurred with the sanctifying of the Altar or went immediately before And this may bee gathered that the Altar was last of all consecrated and somewhat after the rest because they are distinguished the anointing of the Tabernacle and all the instruments thereof and the anointing of the Altar with the instruments thereof Numb 7.1 6. Seeing then that the Princes began to offer immediately after the Altar was anointed which was the second day of the second moneth for upon the first day of the moneth the people were numbred Numb 1.1 and they were so numbred before the offerings began Numb 7.2 it is like as Iunius well noteth upon that place that the first moneth was spent in the erecting of the Tabernacle and the consecrating thereof QUEST IX Why the Priests were commanded to wash their hands and their feet Vers. 31. SO Moses and Aaron and his sonnes washed their feet thereat c. 1. The literall reason why they were commanded to wash their hands and their feet was this that seeing it was meet that they which should handle the holy things should approach even with pure hands in respect of outward cleannesse these parts are especially commanded to be washed because the hands with handling touching of things and the feet with walking are most apt of all the parts of the bodie to gather soile 2. There might be uncleannesse also in other parts of the bodie as by nocturnall pollutions by the flux of seed and
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
of God procureth divers plagues as here Moses feareth lest the people if they should not offer sacrifice and doe service unto God should be punished Simler So the Apostle affirmeth that the Corinthians were chastised some with sicknesse some with death for unreverent receiving of the Lords supper 1 Cor. 10.30 2. Observ. Many receive the Gospell joyfully at the first but after fall away Vers. 21. THe Lord looke upon you and judge At the first this people when Moses brought them a joyfull message of their deliverance were glad and thankfully received that gladsome tidings chap. 4.31 But now being more vexed and oppressed than before and not seeing their present deliverance they murmure against Moses Such is the propertie of many in these dayes that are content to receive the Gospell as long as it bringeth ease and prosperitie with it but in time of adversitie they fall away Ferus whom our Saviour compareth unto seed sowne in stony ground which as soone as it riseth is parched away with the heate of the sunne Matth. 13.5 3. Observ. The Gospell falsly challenged to be the cause of Gods judgements Vers. 21. YE have put a sword into their hand to slay us They lay the fault upon Moses and Aaron and make them the cause of their trouble So Achab charged the Prophet Elias that he troubled Israel Thus the heathen Idolaters accused the Christians as the causes of the plagues and famines that were in the world as blind superstitious people doe now lay the like imputations upon the Gospell whereas their superstition and Idolatrie procureth Gods judgements Simler 4. Observ. In the time of affliction we must fly unto God by prayer Vers. 22. MOses returned to the Lord c. By which example wee are taught in all our afflictions and necessities to have recourse unto God by prayer as the Apostle prescribeth If any man be afflicted let him pray Iam. 5.13 So the Prophet saith For my friendship they were my adversaries but I gave my selfe unto prayer Psal. 109.4 5. Observ. Some things fall out in shew contrarie to Gods promises in the beginning to trie our faith Vers. 23. ANd yet thou hast not delivered thy people The Lord after he hath made gracious promises to his servants doth suffer some things contrarie thereunto to fall out for the time for the triall of their faith and patience God promiseth unto Abraham to multiplie his seed as the starres of heaven and yet afterward bid him sacrifice his sonne in whom the hope of his seed was So God promised the Israelites prosperous successe against Benjamin yet at the first they were twice overcome David was annointed King in Sauls place yet hee was persecuted of Saul and driven from his countrie for a while but at the length the Lord made good to the full all his promises toward him Perer. CHAP. VI. 1. The Argument and method THis chapter hath two parts the first is a declaration or rehearsall of the charge which the Lord giveth unto Moses which containeth a double commandement or commission the first to goe unto the Israelites to promise them deliverance unto vers 20. The other unto Pharaoh to vers 14. In the former three things are shewed 1. The foundation of the peoples deliverance which consisteth in the power of God vers 3. his promises made to the fathers vers 4. his compassion upon the afflictions of the people vers 6. 2. The promise followeth partly to deliver them out of bondage vers 6.7 partly to bring them into the land of Canaan vers 8. 3. The effect is shewed that the people because they were afflicted hearkened not unto him In the other commission first the Lords commandement is set downe vers 11.2 Then Moses refuâ—â—â— vers 12. 4. The renewing of the commandement In the second generall part by way of digression is inserted the genealogie of Moses who came of Levi wherein first briefly the genealogie of the two elder sonnes of Iacob Ruben and Simeon is set downe vers 14.15 to make a way for Levi. Then the genealogie of Levi is expressed and of his three sonnes of Gershom vers 17. Merari vers 19. of Kohath and of his sonnes Amram of whom came Moses and Aaron who are specially insisted upon vers 25. to the end and of Izzari vers 21. and Vzziel vers 22. 2. The divers readings Vers. 3. I appeard c. in the name of God almightie I.G. in God shaddai V. as an almightie God B. being their God S. but the word name is fitly supplied as the other part of the verse sheweth but in my name Iehovah c. But in my name Iehovah was I not knowne B.G.I.V.A.P. better than my name Adonai H. my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. S. Vers. 7. That I Iehovah bring you out from the burdens of the Egyptians B. G. cum caeter rather from being under the burdens A. that ye be not subject to the burdens I. Vers. 8. Which I did lift up my hand to give it A. B. H. better than upon the which I lift up my hand to give it L. S. P. for upon is not in the text or for the which V. for also is added or which with lâ—ft-up hand I sware to give I. I sware is inserted Vers. 12. Gave them a commandement to the children of Israel V. L. I. or commanded them to the children of Israel A. P. better than concerning the children of Israel B. the preposition el signifieth to or then gave them a charge to goe to the children of Israel G. S. to goe is added Vers. 14. Chenoch and pallâ— A.P. rather than Chanoch I. for it is hatephpathah where pathah is assumed to sheva to helpe to pronounce it and it is better expressed with e than a as the Septuag Hanoch so also V.L. for it is expressed with the some points with the other Henoch Gen. 5. and rather than Henoch S.L.V.B.G. for it is written with cheth which is rather expressed with ch than h. Chetzron I. rather than Hesron L. B. or without an aspiration Esron S. or Hetzron V. or Chezron A P. The first letter is cheth which is as much as ch the other tsadi which is expressed by â—z Vers. 16. Kehath I. B. A. P. rather than Caath L. S. or Cahat V. or Kahath G. for it is with sheva which soundeth e. Vers. 18. The yeeres of the life of Kohath I.V.L. cum caeter rather than Kahath lived B. G. Vers. 25. Pinchas I.A.P. not Pinhas V. or Phinees L.S. or Phinehas G. for the middle letter is cheth ch but because of the better sound the last is used Vers. 27. These are they that spake to Pharaoh and in the end of the verse This is that Moses and Aaron I. V. L. S. cum caeter better than these are that Moses and Aaron which spake B. G. Vers. 29. And it was what day the Lord spake I. V. A. P. better than in the day that
shall bee a cloud and smoke by day and the shining of flaming fire by night c. and a covering shall be for a shadow in the day for the heate c. Isai. 4.5.6 QUEST XX. How this cloud differed from other clouds THis piller of the cloud was much differing from all other cloudes 1. In respect of the substance it was cleere and lightsome not darke and thicke as other cloudes are 2. It was in figure and shape as a piller the nether part thereof descending unto the Tabernacle the upper part reaching aloft unto heaven whereas other cloudes descend not as low as the earth 3. It alwayes kept this figure and fashion of a piller whereas other cloudes doe alter and vary in shape and appearance 4. This cloud moved of it selfe whereas other cloudes are moved by the wind and of themselves have no motion this way or that way but only as they ascend and goe up in vapors but this cloud both ascended and descended 5. Other cloudes are made of naturall causes as of vapors and exhalations but this cloud was raised by the Lord beside the ordinarie course of nature 6. The effects were divers for other cloudes are apt to engender raine and drop downe moisture but this was not ordained for that end but to shew them the way in going before them 7. This cloud differed in motion from all other cloudes for they are carried all one way with the wind this sometime went forward when the camp removed sometime it came backe and stood upon the Tabernacle it went sometime to the right hand sometime to the left according as the journies of the people were appointed out 8. The motion of it was alwayes certaine it went before the campe as they were able to endure to follow whereas other cloudes are carried swiftly that they cannot bee followed 9. The situation of it was divers not carried aloft as other cloudes which can be no direction to leade a man in his journey but this cloud was of such equall distance as it did part out their way before them like as the starre that guided the Wise men appeared below in the aire to conduct them Matth. 2.10 Lastly whereas other cloudes are not durable but are soone dissipated and dissolved by the wind and weather this cloud remained firme and so continued for the space of 40. yeeres Ex Perer. QUEST XXI· When the cloud began first to appeare BUt concerning the time of the first and last appearing of this cloud it is not like as Hierome thinketh that it went not before them till they came unto the third station in Etham because mention is first made of it there 1. For they had need as well before of a guide to direct them the way as afterward and therefore it is like that they had this direction in their first setting forth out of Egypt 2. As it is in the Psalm He made his people to goe out like sheepe and led them in the wildernesse like a flocke Psal. 78.52 where the Prophet alludeth unto the fashion of those countries where the shepheard goeth before and the sheepe follow after as our Saviour saith in the parable Ioh. 10.27 So the Lord went before his people as a shepheard in the cloudy and fierie piller even when he brought them out of Egypt 3. The Prophet Esâ—y also alluding unto this cloud saith That upon every place of mount Sion and the assemblies thereof shall be a cloud Esay 4.5 So that hence it may be gathered that the Israelites in every place and in all their assemblies and campes had the presence of this cloud 4. Then like as the Wise men saw the starre that brought them to Christ in the beginning of their journey as they say Wee have seene his starre in the East and are come to worship him Matth. 2.2 they first saw the starre and then came forth so it may bee thought that the Israelites saw this cloud in their first setting forth 5. The people had need to have had all encouragement in their first going forth and to be animated in their journey and therefore it is like that the Lord did at the very first shew these comfortable signes of his presence QUEST XXII When the cloud and fiery piller ceased ANd as the cloud appeared not so late as Hierome supposeth so neither was it taken out of their sighâ— so soone as the Hebrewes imagine for they say that after Aarons death who died on the first day of the first moneth in the 40. yeere after their departure out of Egypt Numb 33.38 the piller of the cloud and of the fire were no more seene and their reason is because that after that time no more mention is made of them Contra. First this is no sufficient reason for neither is there mention made of them a good while before 2. The words of the text are against their opinion for it is said That the Lord tooke not away the piller of the cloud by day nor the piller of fire by night from before the people Vers. 22. So then as long as they had need of this direction the Lord failed them not 3. Seeing the use of these pillers was to leade them the way that they might goe by day and by night it is like so long as they were in the way and travelled in the wildernesse they had the presence of the cloud the same cause remaining the meanes are like to have beene still continued But from the mount Hor where Aaron died untill they came to the plaine of Moab in the borders of the land of Canaan there were many solitary desert and waste places thorow the which they passed for divers of their stations were yet behind as appeareth Numb 33. that they had after they came from Mount Hor eight severall stations therefore it may well bee gathered that as they had the direction of the cloud in their other stations so also in these Perer. 4. Then like as the starre left not the Wise men till it had brought them to the very house where the holy 〈◊〉 was Matth. 2. So we may judge that the cloud left not the Israelites till they came into the land of Canaan whither the Lord intended to bring them QUEST XXIII Of the foure great miracles which the Lord wrought for the people in the desert THis extraordinary leading of the people by the going before of the piller of the cloud and fire was one of the great miracles which the Lord wrought for his people in the desert for as foure things are chiefly necessary for those that travell strength and health of body foode rayment and a guide so the Lord in every one of these wrought wonderfully for them 1. Their feete did not swell for the 〈◊〉 of forty yeeres Deut. 8.4 And of all that great multitude there being not so few in all as 2000. thousand seeing the third part of this number even 600. thousand were fighting men above twenty yeere old there
ordinances then I will put none of these evill diseases upon thee The best medicine then against diseases and sicknesse is obedience and to walke in the feare of God Osiander And sinne is that which causeth disâ—ases as S. Paul sheweth that divers among the Corinthians were some sicke some weake some were fallen asleepe because of certaine abuses which they committed in celebrating the Lords Supper And in the same place the Apostle sheweth the best remedy that they should judge themselves by repentance and amendment of life and then they should not bee judged of the Lord by sicknesse mortality and other such judgements 1. Cor. 11.30 31. 6. Observ. After heavinesse commeth joy Vers. 27. ANd they came to Elim where were twelve fountaines c. After they had gone thorow dâ—y and barren places the Lord bringeth them to a pleasant and comfortable station thus the Lord after heavinesse sendeth comfort after labour rest after affliction prosperity Simler As it is in the Psalme Weeping may abide in the evening but joy commeth in the morning Psal. 30.5 CHAP. XVI 1. The Method and Argument THis Chapter sheweth both the necessity and want of food which the children of Israel sustained to vers 4. then the supply of their want in the rest of the Chapter First their want is described 1. By the circumstances of the time and place 2. By the effects their murmuring where are set forth the circumstances of their persons that murmured the whole congregation and against whom namely Moses and Aaron vers 2. then the matter of their murmuring vers 3. Secondly the supply is 1. Promised by the Lord with particular direction what they shall gather upon every day and what upon the sixth day vers 4 5. 2. The same is declared to the people 1. Joyntly by Moses and Aaron with a reprehension for their murmuring vers 6 7. 2. By Moses alone vers 8. 3. By Aaron alone at the appointment of Moses where is shewed both what the people saw while Aaron spake and what the Lord said before to Moses vers 10 11 12. 3. The promise is exhibited where first is described the manner of the comming forth of the flâ—sh then of the Man vers 13 14. 2. The effect which it wrought the admiration of the people which is shewed by the name Man which they gave it 3. Then followeth certaine lawes and precepts for the disposing and ordering of thiâ— Man The first law and order is how much every one should gather where is set forth the precept or rule vers 16. The obedience of the people vers 17. and the successe vers 18. The second precept is that nothing should be reserved till the morning where both the transgression of the people is shewed vers 20. and their obedience afterward in gathering it every morning vers 21. The third precept is that they should gather none upon the Sabbath but twice so much upon the sixth day to serve also for the Sabbath here is declared 1. The occasion of this law the information of the rulers with the occasion thereof the people gathering double on the sixth day vers 21 22. 2. Then the promulgation of the law of the Sabbath with the obedience of the people thereunto to vers 27. 3. The transgression of the people vers 27. 4. The reprehension by Moses with an iteration of the law to vers 30. 5. The reformation of the people vers 30. with a further description of Man vers 31. The fourth precept is the reserving of Man in a pot commanded by the Lord to Moses vers 32. prescribed by him to Aaron vers 32. and by him accordingly performed vers 34. Lastly is shewed the perpetuall use of Manna till they came to the land of Canaan vers 35. 2. The divers readings Vers. 8. When the Lord hath given I.V.S. where must be supplied yee shall know I. better than at eventide shall the Lord give B.G.L. for here the preposition is omitted the word is beteth in giving A P.H. Vers. 10. They looked towards the wildernesse A.P.B.G.L.V. they turned them I.S. phanah signifieth both Vers. 14. When the dew which was fallen or the lying of the dew was â—â—â—ended G.P.A. or lift it selfe up I. was gone B.V. had ceased S. had covered the face L. Vers. 14. A small round thing I.B. G.A.P.V. better than a small white S. or pilo â—usum beaten with a pestle L· mecusphas round Vers. 15. It is Man B.G.V.I.P. better than what is this S.L.A. for mah not man signifieth what Vers. 29. Turne every man in his place G.I.V.P. at home B. with himselfe L.S. the word is â—actun sub se under him P. that is in the place under him Vers. 31. As wafers made with hony I.B. G. cum caeter better than fiâ—e flower made with hony S.L. tzaphichith cakes wafers Vers. 34. Laid it up before the Testimony to be kept B.G. cum caeter better than posuit in Tabernaculo he put it in the Tabernacle L. haghaduth the Testimony 3. Questions and doubts discussed and explained QUEST I. Of the desart of Sin Vers. 1. THey came to the wildernesse of Sin c. 1. There was another desart called Zin where Miriam Moses sister died which is named also Pharan and Kadesh Numb 33.36 but with this difference this Sin is written with samech the other with â—sade Marbach Simler Then Tostatus is somewhat deceived who maketh two desarts bearing the same name Sin qu. 1. in Exod. whereas the one is Sin the other Zin or Tzin 2. There was also the desart of Sinai which was divers from this of Sin for into this desart they came on the 15. day of the second moneth but into the other on the first day of the third moneth chap. 19.1 Thostat 1. quaest 3. This was the eighth station or mansion place of the Israelites the seventh which was by the red Sea Numb 33.9 is here omitted as other stations there numbred as Raphkah and Alush are not here rehearsed but only the principall places remembred Iun Simler QUEST II. Of the time when the Israelites came into the desert of Sin THe fifteenth day of the second moneth 1. This was a moneth after their comming out of Egypt whence they departed upon the 14. day of the first moneth Marbach 2. Which sheweth their great ingratitude who in so short a time had forgotten all those miracles and great workes which the Lord had done for them in Egypt and their mighty deliverance from so great a bondage Pelarg. 3. As also by this appeareth the cause of their great want and penury they had now spent all their provision which they brought out of Egypt of the which they had lived all these thirty dayes feeding thereof but sparingly neither for they could not bring out much foode with them comming forth in haste and having no other carriage but upon their shoulders and they pretending to goe out to sacrifice in the desert could not without suspition of a
Man did fall Num. 11.9 2. Some other are of opinion that first there fell as an hoare frost upon the earth and then the Man fell upon that and so they doe reade that place Numb 11.9 that the Man fell upon the dew Tostat. quaest 6. But there the preposition ghal is better interpreted with than upon as the Latine Interpreter giveth the sense Pariter descendâ—bâ—t Man The Man descended together with it and beside it is said in the verse following that the dew first ascended that is vanished and then the Man appeared but this could not bee if the Man were upon the dew Tostatus taketh the ascending of the dew for the being or lying of it above and upon the earth But that cannot be for in the verse before it is said The dew lay round about the hoast then it followeth When the fall or lying of the dew was ascended Here then two things are evidently expressed concerning this dew the comming and falling of it and the ascending of it and going away 3. A third opinion there is of the Rabbines that the Man had both an hoare frost and congealed dew under it and a dew upon it and so was as it were betweene two covers R. Salomon But if there were as an hoare frost beside the Man how should it have beene discerned from it for the Man it selfe is said to have beene 〈◊〉 a small hoare frost upon the earth 4. This then remaineth as the truest opinion that the Man fell together with the dew as it were wrapped and folded up in it and when the dew was gone and vanished away the Man remained Simler Oleaster Iun. Vatab. But against this Tostatus objecteth 1. That the Man it selfe melted also with the heat of the Sunne so that when the dew wasted the Man should have gone away with it 2. The dew hath an evill relish and taste and so if it had fallen together with Man which had a sweet and pleasant taste it would have marred and corrupted the pleasantnesse and sweetnesse thereof Contra. 1. The dew being of a thinner substance was quickly licked up but the Manna melted not before the heat of the Sunne came in the space then betweene the drying up of the dew and the heat of the Sunne was the time to gather the Man 2. Wee see by experience that when the dew is dried up the hearbs doe nothing relish or savour of it beside there are sweet and pleasant dewes such as this was which would nothing have allayed the pleasant taste of the Man QUEST XX. Whether the Man were a naturall meteore FUrther it is to be enquired whether this Man were a naturall meteore and ordinary thing 1. Iosephus affirmeth that in his time in all that region it used to raine Manna as it did then in Moses time the Arabians also have such a like thing as that was which is called Manna Contra. The Arabian Manna is nothing like unto this Man 1. This fell every day saving the Sabbath for 40. yeeres together the other only in the spring time Pelarg. 2. The Arabian Manna neither hath such a pleasant taste neither doth it melt with the heat of the Sunne nor yet is so hard to bee beaten in a morter and it will continue a whole yeere it is used also rather as a medicine than nourishment beside the Hebrewes write that the Arabian Manna falleth not at all about the mount and circuit of Sinai Simlerus Oleaster 2. Then this Man was not a naturall meteore or an ordinary and usuall thing as may appeare by these reasons 1. The Man was never seene before till that time Tostat. And it came not but according to the word and promise of God Calvin 2. The naturall Manna falleth but in the spring this came winter and summer and ceased not as no naturall meteors doe Simler 3. This came in such abundance that it sufficed 600. thousand daily 4. It fell every day the Sabbath excepted 5. It fell only in that place where the Israelites encamped the other nations bordering upon it as the Amalekites Edomites and others knew it not 6. This Man if it were kept till the next morning upon the weeke-dayes putrified yet was preserved till the Sabbath and indured many yeeres in Aarons pot of Manna Simler 7. It had contrary qualities it melted at the Sunne and was hardned at the fire 8. It fell twice so much upon the sixth day to serve also for the Sabbath 9. As soone as they were gone over Jordan and entred into the Land of promise the Manna ceased Simler Calvin QUEST XXI Whether the Manna lay about the campe only and not within it Vers. 13. IT lay round about the hoast 1. The Manna fell not as the Quailes did which covered the campe and were sent amidst their rents that they might take them with ease but the Manna fell without the campe round about whereof Tostatus yeeldeth these two reasons 1. Because the place where they pitched their tents was trampled upon with their feete and so full of dust and therefore not cleane or fit for the Manna to fall in 2. After that the Sunne rose the Manna melted which remained ungathered and then the ground would have beene moyst and slabby and so discommodious for their waâ—â—ing and footing therefore hee thinketh that the Man fell rather without the campe upon the greene grasse and sword ground which was not walked nor trampled upon 2. Rupertus further maketh this application of the divers site and place of the Quailes and the Manna the one lying within the campe signified the carnall rites and ceremonies of the Law peculiar to the Jewes the other lying without betokened the Gospell of Christ which should be preached to all nations and that as the Israelites went out of the campe to gather Manna so we must leave the Jewish rites and ceremonies if we will bee graft into the faith of the Gospell 3. But this observation of the divers falling and lying of the Quailes and Manna is too curious neither will the text beare it For Numb 11.9 it is said that the Man with the dew fell ghal hamachaneh upon the hoast or campe in the which very word the Quailes are said also vers 13. to have fallen upon the hoast or campe so that indifferently the Manna fell upon and about the hoast as the Quailes did for if the Manna had fallen all without the campe which lay in a great compasse and circuit of ground some miles in length and breadth the people if it had not rained Manna at their doores and neere hand could not so readily have gathered it before the heat of the Sunne And it is not to be imagined but that in the middest of the tents there was some convenient ground for the Manna to light upon and that it was so ordered and disposed in the fall as it was fittest for their gathering neither need the other inconveniences to be feared of moistening the ground for
of them some therefore understand it of gifts which Zipporah sent to Moses but it is more like she would first come her selfe as she doth Moses being so neere then send unto him 2. It is better therefore referred to Moses sending away of Zipporah to her fathers house which some thinke Moses did after he was come into the desert to see her father and rejoyce with him for say they it is not like but that Moses had his wife and children with him into Egypt that they might bee partakers of that great deliverance which the Lord was to worke for them Calvin But the manner of the description of this storie how Iethro when he had heard c. tooke Zipporah and her two sonnes sheweth that Iethro was moved to take this journey by the fame which hee heard and not by any report or information by Zipporah which should be sent unto him And though they went not downe into Egypt with Moses yet were they partakers of that deliverance even as they were which were afterward borne in the desert specially seeing Moses two sonnes were by circumcision graft into the people of God Simler 3. Therefore the most probable opinion is that Moses had sent Zipporah with her sonnes backe unto her father at such time as the child was circumcised by the way in the Inne Some thinke that she fell into a disease by seeing that bloudie spectacle of the circumcision of her sonne and so could goe no further Vatab. Some that Noluit cum amplius sequi that she refused to follow Moses any further Ferus Some that Moses would not have her with him because she was not able to goe thorow such difficulties in Egypt Abraham and Iacob went downe into Egypt because they were strong Non potuit descendere in Aegyptum subire agones Aegyptiorum nisi athleta probabilu None could goe downe into Egypt and undergoe the agonies of the Egyptians but a strong champion Glass ordinar Ex Origen But the truth is that Zipporah her selfe was offended with the circumcision of her child and so willing to returne and that Moses also gave his consent therewithall Dicendum quòd 〈◊〉 de voluntate Moses c. Wee must say it was with the will of Moses for hee perceived that his wife and children would bee but a burden unto him in that businesse which hee went about Lyran. Iun. Galas Pellican Tostat. QUEST V. Of Moses two sonnes Vers. 3. ANd her two sonnes c. 1. We see that the Israelites did not abhorre or decline the mariage of strange women so that they were instructed in the faith and vertuously given as Ioseph married Potiphars daughter Booz Ruth and here Moses Zipporah 2. Mention is made onely of his sonnes the holy Fathers and Patriarks are found to have had more sonnes than daughters or it is because they use not to be counted in the catalogue and genealogie 3. Moses in giving names to his sonnes which did put him in minde of Gods mercies and benefits toward him doth teach us what names to impose upon our children such as may both stir us and them up to a thankfull remembrance of the benefits which we receive Lippoâ—â— Pellican QUEST VI. How Moses was delivered from the sword of Pharaoh DElivered me from the sword of Pharaoh 1. Some doe here give credit unto that unwritten relation that Moses escaped Pharaohs sword in this manner He being convented before Pharaoh and asked why hee killed the Egyptian boldly made answer that he had done it justly thereupon Pharaoh commanding him to be killed the executioner was smitten with blindnesse that seeing every one beside he could not see Moses and Pharaoh was taken with such stupiditie that seeing Moses to escape hee had no power to bid any to lay hands of him to stay him Tostat. 2 But wee need not run to any such devised tale nor faine miracles where no necessitie is Moses is said to bee delivered c. because hee escaped by flight Ne Pharaoh de illo supplicium sumeret That Pharaoh should take no punishment of him Osiander QUEST VII At what time Iethro came to Moses before the law given in mount Sinai or after Vers. 5. ANd Iethro Moses father in law came c. 1. Some thinke that Iethro came unto Moses in the end of the first yeare of their departure out of Egypt or in the beginning of the second after they had received the law in mount Sinai and that the historie is transposed Tostat. Cajetan Simlerus also holdeth that he came about the fourteenth moneth after their comming out of Egypt The arguments brought to confirme this opinion are these 1. Because it is like that before Iethro set forth hee heard certainly where the Israelites encamped namely by mount Sinai for hee would not take an uncertaine journey to wander up and downe in the wildernesse now he could not come to mount Sinai within lesse than two or three dayes journey from that part of Midian where Iethro remained for when Moses went from Iethro with his wife and children he lodged by the way where that heavy chaunce befell touching the circumcision of his child and after that hee went forward and met with Aaron in the mount of God Exod. 4.27 It seemeth then that this mount of God which was Sinai was two or three dayes journey from Iethros place Then could not Iethro come before the law was given for the third day after they pitched in the wildernesse of Sinai the law was given chap. 19.11 And if it were graunted that Iethro came to mount Sinai before the Israelites encamped there yet this here described could not be done before the law was given for this storie of Iethros entertainment one day of viewing and seeing Moses order in judging the people which was upon the next and of chusing and appointing of officers and Judges upon the third all which required three dayes could not be done in the three first dayes after their encamping by mount Sinai for the first day God spake unto Moses to sanctifie the people the next which was no fit time to heare suites and controversies and the third day when the Lord gave the law they could not intend to chuse officers So Tostat. Contra. All this long discourse may bee answered in one word that herein is their errour they take the mount of God here spoken of for Sinai whereas it was mount Choreb chap. 18.6 from whence the Israelites were not yet departed which is called the mount of God chap. 3.1 because of the vision of the bush which Moses saw there Iun. Genevens Which Choreb was the generall name of all that hillie tract or circuite in the which was situate more toward the East the mount Sinai wherefore all this here mentioned in this Chapter was done before the Israelites encamped by mount Sinai and so all the former difficulties are removed Iosephus therefore is deceived that thinketh that Iethro came in the third moneth to mount Sinai for by
conspectu Dei c. The Saints doe eat and drinke in the sight of God and all that they doe they doe in his sight And so the Apostle saith Whether ye eat or drinke or whatsoever ye doe doe all to the glory of God 1. Cor. 10.31 4. Obs. Diligence is required in a Magistrate Vers. 13. THe people stood about Moses from morning to even Moses singular diligence and paines is here set forth in attending upon the causes of the people Audiant hoc delicusi Indices nostri qui vix ad horam c. Let our delicate Iudges heare this which scarce indure an houre to heare their suiters causes Diligence in the charge commited to us is sweet unto God and good to our selves Come thou good and faithfull servant will God say to the Magistrate as well as to the Minister Enter into thy Lords joy B. Babington 5. Obs. Iudges and Magistrates specially must be men fearing God Vers. 21. FEaring God c. The feare of God is a vertue most necessary in Judges for hereupon hang all vertues Abraham thinking that the feare of God was not in Gerar despaired of any other vertue there to be found Gen. 20. B. Babington 6. Obs. Good counsell is to be received at any hand Vers. 24. SO Moses obeyed c. In quo mite modestum ingenium declarat c. Wherein Moses sheweth a milde and modest disposition not to refuse to receive wholesome counsell at any mans hand Marbach As the Apostle saith Set up them which are least esteemed in the Church 1. Cor. 6.4 Good counsell proceeding even from simple and meane people is not to be despised The end of the first booke THE SECOND PART OF THIS BOOKE OF EXODVS Containing THE HISTORIE OF THE Constitution and setling of the people of Israel after their deliverance out of Egypt in their state Ecclesiasticall and Civill by Lawes morall ceremoniall politicall WITH THE OBEDIENCE AND disobedience of the people thereunto divided into two Bookes THE FIRST SHEWING THE PRESCRIPTION of those Lawes to chap. 30. The second the practice and execution thereof unto the end of Exodus THE FIRST BOOKE SHEWING THE PRESCRIPTION and promulgation of the foresaid Lawes VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1633. TO THE RIGHT HONOVRABLE HIS SINGVLAR GOOD LORD SIR THOMAS EGERTON Lord Ellesmere Lord Chancellor of England and of his Majesties most honourable privie Councell RIght Honourable there is a saying That nothing so soone wâ—â—eth old as thankes for a benefit received This imputation of unthankfull oblivion might justly fall upon mee if having occasion to use my penne I should in silence passe over your Honour I cannot therefore forget your Honourable favour and bounty which I have some yeeres past felt and found The eye better seeth the object removed in equall distance from it than when it is put close unto it so a thankfull heart will as well consider of a benefit after as at the first time when it is received I hate flattery neither have I used to fawne upon great men in praising above desert or blazing their names whom their vertues commend not yet I hold it as great a wrong not to ascribe praise where it is deserved as it is follie to give it where it is not due It is a good saying It is seemely to give incense unto God and praises unto good men for the praise of the instrument redoundeth to him that handleth it and the industry of the Minister commendeth the skill of the chiefe worker and the acknowledging of the gifts and graces of men setteth forth the praise of God that giveth them This therefore I cannot conceale that I have found your Honour the greatest respecter and only rewarder of my poore travels and labours This I speake not as though wee which by preaching and writing keepe the watch-tower against the enemy ought to make the reward of the world the end and scope of our paines taken in the world I hold it Pharisaicall to doe any thing for the praise or recompence of men This is sufficient for the servants of Christ that their Lord hath promised Thou shalt be recompenced at the resurrection of the just I am of his minde that when one had said It is an excellent thing for a man to obtaine all that he desires made this answer Multò majus est non desider are eâ— quibâ—â— nibil indiges But it is a greater matter not to desire at all the things which thou needest not But this I have mentioned to note by the way the strange humour of this age that of all presents least esteemeth bookes and vilipendeth no gift as it doth the fruits of Scholars studies I have read that the women among the people called Iberi did use every yeere to shew publikely their spinning worke and that she was most honoured which in the judgement of the men had laboured most If the Spinsters of these times which spinne and weave garments not with Dorcas to cloathe the body but with Paul to adorne the soule were had in such regard we should have more spinners and better worke Such bookes I confesse as feede mens fansies and breed wanton delight are had of some in price when graver treatises are set light by as one of Terentius Comedies called Eunuchus was valued at eight thousand peeces of money which make two hundred crownes more than all Tullies Orations and other his learned workes were esteemed at But the choice of bookes should bee as the choice of Physicians Medicus non jucundior sed utilior eligitur A man will have a Physician rather profitable that can doe him good than pleasant to feede him with words Such difference there is in bookes they which please the eare doe flourish with leaves but such as instruct the minde doe yeeld the fruit the one as a song of Musicke that endeth with the sound the other as wholsome physicke that worketh after it is gone the bookes of the one are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commentaries to instruct the other are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Commemoratives of mens folly Now what should be the reason why bookes of Divinity are so much at many hands contemned and treatises of vanity so highly commended may easily be conjectured for as Diogenes being asked why men used to give unto the blind and lame but not unto Philosophers made this answer Because they may thinke they may one day become blind and lame themselves but never hope to be Philosophers So mens affections being blind and lame and their phantasies vainly bent must needs delight in vaine and lame pamphlets which feede their humours and cannot brooke that which would purge them But leaving to complaine of that which I cannot helpe I cannot but commend that which I heare and have my selfe found that your Lordships respective care in preferring freely men of desert a rare president in
In what forme the Lord appeared like consuming fire vers 17. 4. How long Moses stayed in the mount 40. dayes and 40. nights vers 18. 2. The divers readings Vers. 1. And he said to Moses I.V.A.P. cum cater better than 〈◊〉 he had said G. as though this wâ—â—y transposed and God had said so before unto Moses which is shewed to be otherwise qu. 1. following Vers. 5. They offered burnt offerings and sacrificed peace offerings unto the Lord of bullocks I.V.A.P. cum cater better than offered burnt offerings of beeves c. G. for the word translated beeves is the last in the verse or they offered c. twelve calves L. twelve is not in the originall Vers. 8. Concerning all these words or sayings I.B. cum cater all these things B.G. but they were words or sayings which were rehearsed out of the booke Vers. 10. At a pavement-worke I. or stone-worke of Saphir V. better than a worke of Saphir B.G. for here libâ—ath stone is omitted or brickworke of Saphir S A. libâ—ath signifieth here stone rather than bricke or a worke of the stone Saphir P.L. or a worke of a precious stone C. a worke of Saphir H. that is a stone-worke such as they use in pavings Vers. 11. Vpon the selected or choice of the children of Israel I.V.A.S. that is Princes or Nobles B.G. C.P. better than upon those which went backe of the children of Israel â—etzile separated selected 2. Questions explaned QUEST I. Whether this Chapter be transposed in part or in whole Vers. 1. NOw he had said to Moses 1. The opinion of the Hebrewes is that this Chapter is transposed with the three Chapters before going which all they thinke to have beene done and Moses to have received the former Judiciall and Ceremoniall lawes before the Morall law was delivered in mount Sinai So that they thinke these things to have beene done in this order that upon the first day of the third moneth the whole host came to the bottome of mount Sinai and that Moses then went up and received the Judiciall and Ceremoniall lawes as they are expressed in the 21 22 23. Chapters and that he descended upon the fourth day and confirmed the covenant as is here in this Chapter declared and so on the fifth day hee went up againe with Aaron Nadab and Abihu and on the sixth day the trumpe sounded and then the Law was delivered Ex Lyranâ— Contra. But this transposing of the story cannot be admitted for these reasons 1. It is not like that the people received the Judiciall and Ceremoniall lawes before they were washed and purged or that Moses would sprinkle them with the bloud of the sacrifice being uncleane But if on the fourth day they received the Lawes they were not yet cleansed for three dayes before the Morall law was given which was as they say on the sixth day they were commanded by Moses to sanctifie themselves and to wash their clothes chap. 19. 2. The Ceremoniall and Judiciall lawes doe depend upon the Morall law and are but particular determinations of the generall precepts of the Morall law which precepts being grounded upon the Law of nature are more evident than any other positive Lawes whatsoever and the Morall law was to remaine and continue for ever so were not the other positive Lawes whether ceremoniall or judiciall therefore it is most like that the Morall law was given first and the other after and not the judicials and ceremonials first Tostat. 3. Againe after the people had heard the Lords terrible voice thundering out the Law they were afraid and desired that Moses might speake unto them from God chap. 20. therefore it is evident that as yet before the Morall law was delivered Moses had not received the other Lawes from God to give unto the people But God spake unto them himselfe Lyranus 2. And as the opinion of the Hebrewes cannot stand that hold all these Chapters to be transposed upon the former reasons so neither can their assertion be received that admit no transposition here at all as Cajetane thinketh that at this time Moses was with God and yet not come downe out of the mount but that the Lord in effect said thus much unto him After thou art gone downe and hast published these Lawes to the people then come thou up againe with Aaron c. So also Lyranus But it is more like that Moses received this commandement to goe up againe after he had published the Lawes and performed all those ceremonies which are rehearsed from verse 3. to verse 9. for Moses was now come downe when the Lord bad him come up Quomodo enim praecipitur ascendere qui cum eo est in monte c. How is he bid to ascend who was already in the mount Hugo de S. Victor And againe seeing it is said vers 9. Then went up Moses and Aaron it is like that then Moses received that commandement to goe up neque enim accâ—ssisset Moses non vocatus for Moses would not have gone up unto God not being called the two first verses then must needs be transposed 3. R. Abraham thinketh that the Chapters before going are not transposed but placed in their right order as how Moses remained before the Lord after the Morall law was given and received the Judiciall and Ceremoniall lawes following and afterward rehearsed them unto the people and performed the other ceremonies here set downe from verse 3. to verse 9. But this commandement that Moses should come up with Aaron Nadab and Abihu which is given to Moses vers 1 2. and executed afterward vers 9. he thinketh to be transposed and this to be done before the Morall law was delivered chap. 20. So also Gallasius Contra. But this cannot be admitted 1. Because before the Morall law was pronounced by the Lord chap. 20. Moses is bid to come and Aaron only with him chap. 19.24 But here Nadab and Abihu and the 70. Elders he is charged to take with him vers 1 2. 2. Immediatly after Moses had sacrificed and sprinkled the bloud he went up with Aaron Nadab and Abihu vers 9. This then was not done before the giving of the Law Tostatus 4. Wherefore the more probable opinion is that neither the Chapters before going are transposed nor yet this Chapter wholly nor yet that there is no transposition at all But the two first verses only which in order are to be joyned with the 9. verse are set out of their place And that first Moses came downe and published the Lawes to the people as the Lord commanded him to doe though it be omitted for without Gods commandement hee would doe nothing his factiâ— and these things being done then he was bid to come up with Aaron Nadab and Abihu c. Tostat. Iun. Oleast Simler QUEST II. What thâ—se 70. Elders were Vers. 1. ANd seventy of the Elders 1. Some thinke that these were those seventy Elders which afterward tooke part of the
exceed the vulgar and common sort 4. Thus as God first made the creatures and last of all man whom he created for his glorie So after that God had appointed the Tabernacle to be made and every thing thereto belonging he in the last place setteth downe the office and ministration of the Priests who served to set forth Gods glory in the Tabernacle as man was created to that end in the world Borrh. 5. And to this end God ordained the ministerie of man in his service to succour and releeve the imbecillitie of the people who were not able themselves to endure the Lords voice Simlerus QUEST II. Why Aaron was chosen to be the high Priest Vers. 1. THy brother Aaron 1. The Lord maketh speciall choice of Aaron Moses brother for the Priesthood Propter principatum frequentia cum Deo colloquia Because of his preeminence and for the often conference they had with God and the great works which were done in Egypt by the hands of Moses and Aaron And therefore because in these respects they were more noble and famous than the rest of the people the Lord doth single out Aaron for this high office Simler 2. And the Tribe of Levi was taken from the rest of the Tribes Ad honorem Mosis Aaron ducum populi c. For the honour of Moses and Aaron the captaines of the people Ferus 3 And Aaron was appointed to be the high and chiefe Priest to be a figure and type of Christ Simlerus The divers glorious vestures made for the Priest doe shadow forth the most heavenly graces of the Spirit wherewith Christ was adorned Ferus And he is therefore called Moses brother Quiâ— enim ampliùs alâ—eri est fraterâ—â— foedere nexus quà m Christuâ— Mosi legi gratia novum Testamentum veteri For who can be neerer allied unto another by a brotherly league than Christ to Moses grace to the law the new Testament to the old Beda QUEST III Wherein the Priesthood of Christ and of Aaron agree and disagree NOw Aaron in some things most fitly resembled Christ and in some things betweene them there is great difference First Aaron herein prefigured Christ both in his peculiar function in entring into the holy place to make attonement for the people So Christ is now entred into the heavens to appeare in the fight of God for us Hebr. 9.23 As also in those functions which were common to Aaron with the rest which were these three dâ—cendo precando offerâ—â—do in teaching praying offering or sacrificing So Christ hath taught and lightned the world with the revelation of his Fathers will and by the preaching of the Gospell Christ also prayeth and maketh intercession for his people Heb. 9.25 And he also offered up himselfe in sacrifice for our redemption Tit. 2.19 Hee gave himselfe for us that hee might redeeme us from all iniquitie But yet there is great difference betweene the Priesthood of Aaron which was the type and figure and the everlasting Priesthood of Christ. 1. In the dignitie of their persons Aaron was a meere man Christ was both God and man 2. In their condition the Priests of the Law were men compassed with many infirmities and subject to sinne but Christ was holy harmelesse undefiled separate from sinners Heb. 9.26 3. In the excellencie of the sacrifice they offered the sacrifices of beasts but Christ offered up his owne bodie as the Apostle saith Heb. 9.12 Neither by the bloud of goats and calves but by his owne bloud entred he once into the holy place 4. In the effect they differ the Priests of the law did not perfectly reconcile but onely shadowed forth by that typicall reconciliation the true remission of sinnes by the bloud of Christ who hath obtained eternall redemption for us and hath redeemed us from the curse of the law Galath 3.13 5. In the continuance the Priesthood of Aaron was not to continue for ever but as the Apostle saith This man because he endureth for ever hath an everlasting Priesthood Heb. 2.24 6. In the manner of confirmation They were made Priests without an oath But this is made with an oath by him that said unto him The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 5.21 Marbach QUEST IV. Why Christ is called a Priest after the order of Melchisedeck and not of Aaron ANd although Aaron were a type and figure of Christ yet he is called a Priest after the order of Melchisedeck and not after Aaron not because there was no resemblance betweene Christ and Aaron but for that Melchisedeck and his Priesthood did in three things more lively set forth Christs Priesthood than did Aarons 1. In the eternitie thereof 2. Office and function 3. And name 1. As Melchisedeck is set forth without father and mother without beginning of his dayes or end of his life not that he was so indeed but they are concealed in storie to make him a more lively type and figure of Christ who was in respect of his Divinitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mother in regard of his humanitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without father 2 As Melchisedek was both a King and a Priest so Christ was a Priest in the expiation of our sinnes by the sacrifice of himselfe upon the crosse and a King both in gathering his Church together by the scepter of his word and governing them by his Spirit as also in that all power over all creatures and over the universall world is committed unto him 3. The name of Melchisedek fitly agreeth unto Christ which signifieth the King of righteousnesse and the place whereof he was King which was Salem that betokeneth peace did also set forth the peaceable Kingdome of Christ both making peace betweene God and us and taking away the wall of partition that was betweene the Jewes and Gentiles making of both one as the Apostle sheweth Ephes. 2.13 Now in Christ Iesuâ— yee which were once a farre off are made neere by the bloud of Christ for he is our peace which hath made of both one Marbach QUEST V. Why these Priestly garments are commanded to be made Vers. 2. HOly garments c. glorious and beautifull 1. These garments were called holy in two respects both because in respect of the end they were consecrated and ordained onely to holy uses and therefore the Priests onely were to put them on and none other beside and they were not at all times to use them but onely when they went into the Tabernacle when they went out they put them off as also in respect of the manner of consecration they were anointed with the holy oyle chap. 30. and so set apart for holy uses Tostat. quaest 2. 2. This apparelling of Aaron with such glorious apparell was commanded both in respect of themselves that they by these ceremonies might bee assured that their calling was of God Ferus 3. And in regard of the people hereby the Lord would
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
though it were moved to and fro yet was chiefly heaved up and thereof is called terumah an heave-offering QUEST XXXIII What is here understood by the heave-offering Vers. 28 FOr it is an heave-offering of the children of Israel 1. Some by Terumah which is a speciall name signifying an heave-offering doe understand in generall an oblation Vatarlus But the same word being in the next verse before used in a speciall signification for an heave-offering must bee also so taken here 2. Some doe take it in that speciall sense but then they restraine it only to the shoulder before spoken of which is called the shoulder of the heave-offering Osiander But it is evident in that a perpetuall Law is made for Aaron and his sonnes what part they should have of the peace-offerings and they had as well the shaken breast as the shoulder that was lifted up Levit. 27.34 that this clause must be understood of both those parts before spoken of the breast and the shoulder 3. Some by the heaving here understand only the dividing and separating of these parts which was to be made by the children of Israel So Oleaster and in the same sense the Latine Interpreter translateth primitivae sunt they are the first things that is the principall or best of the offerings of the children of Israel But the word terumah being before used in that speciall signification for an heave-offering should bee also so taken here 4. Therefore this terme terumah heave-offering is given both to the shaken breast and heaved shoulder of the more principall motion for these gifts were first of all by the Priest lifted up and presented before God in the hands of the Priest and in that respect were called an heave-offering Borrh. QUEST XXXIV Of the mysticall application of the shaking to and fro and of the breast and shoulder of the ram given unto the Priests FOr the mysticall application of these rites and ceremonies 1. In that part of the sacrifice was shaken to and fro on every side it signified Deum totius terra esse Dominum that God is Lord of the whole earth Oleaster and beside it betokened that Christi vera victimae merita beneficia c. that the merits and benefits of Christ the true sacrifice should by the preaching of the Gospell be spread abroad into all the world Borrh. But the Hebrewes exposition is fond who would have hereby signified that all men from all parts of the world should come to Jerusalem ibi optimâ aurâ fruituros there to have their health and to enjoy an wholesome aire Ex Oleastro For wee see that not by comming to Jerusalem but in departing from the earthly Jerusalem with the carnall rites thereof by preaching of the Gospell the Gentiles have received health and salvation of their soules which is more precious than the health of the body 2. In that part of the sacrifice was given unto the offerers to eat it sheweth that Christ did not only deliver himselfe unto death for us sed etiam in cibum dare c. but also giveth himselfe to be our meat nourishing us unto eternall life as he saith Ioh. 6.54 My flesh is meat indeed my bloud is drinke indeed c. Marbach 3. And in that the breast and shoulder are given unto the Priest it teacheth as Gregorie well saith Vt quod de sacrificio praecipitur sumere hoc de seipso discat authori immolare That what he is commanded to take of the sacrifice he should learne himselfe to offer unto God quod toto pectore oper◠c. that with all their heart and endevour they should watch upon their office Iun. Vt sint tanquam pectus humeri populi c. To be as the breast of the people to provide and take care for their soules and to bee as their shoulders to beare the burthen of their vocation Simler QUEST XXXV Of the consecrating of Aarons successour in his garments Vers. 29. ANd the holy garments c. 1. The Latine Interpreter readeth in the singular the holy garment but it is in the plurall bigdee garments for there was not one garment but many ten in all which were consecrated for the high Priest 2. The Priests which succeeded Aaron were not to use any other garments but those which Aaron was consecrated in as Eleazar put on Aaron priestly vesture when he was consecrated Priest in his fathers place Numb 20. Lyran. 3. And it is added shall be his sonnes after him whereby the use of these garments is not made generall to all the Priests but onely unto them which should succeed in the priesthood Cajetane 4. And this difference may be observed betweene the consecration of Aaron and his successour that Aaron in his consecration was both consecrated himselfe and his garments with him but his successour only was to be consecrated in those garments which needed not to be consecrated againe unlesse the old garments being old new were to be made in their place and then they were to be consecrated as Aarons priestly garments were at the first Tostat. quaest 13. 5. These garments the high Priest at the time of his consecration was to weare seven dayes together he was not afterward tied necessarily to weare them so long together but as his ministery and service required Tostat. qu. 14. QUEST XXXVI By whom the high Priests succeeding Aaron were consecrated Vers. 29. TO be consecrate therein 1. There were two high Priests consecrated extraordinarily first Aaron who received his consecration from Moses who was no Priest but only for the time executed that office in Aarons consecration secondly Eleazar was consecrated high Priest his father being yet living which was not afterward seene in any other succeeding high Priest for there could not be two high Priests together But Eleazar was consecrated his father yet living because the time of his death was certainly knowne as the Lord had shewed to Moses and immediatly after Eleazars consecration he died Numb 20 but this could not be knowne in any other high Priest 2. The rest of the high Priests which followed after Moses death were consecrated by the inferiour Priests Tistetus giveth an instance how the Pope at this day is consecrated by the Bishop of Hastia But the Gospell acknowledgeth no such high Priesthood and the Pope doth usurpe that place over other Churches therfore it is nothing to us how an usurper entreth A better instance may be given Act. 13.3 where certaine that were but Prophets and Doctors of the Church do yet lay their hands upon the Apostles Saul and Bernabas and so they did consecrate them to the worke whereunto they were called Therefore by the like example the inferiour Priests might consecrate the high Priest in the old Testament there being no other high Priest to do it QUEST XXXVII Whether Eleazar was consecrated after the manner here prescribed Vers. 30. THat sonne that shall be Priest in his stead c. Which is not understood onely
QUEST XL. Whether all these rites were of the necessitie of the consecration Vers. 35 THou shalt do thus unto Aaron and to his sonnes c. 1. Some are of opinion that all things here prescribed to bee observed and done were de necessitate consecrationis of the necessitie of the consecration and if any thing were omitted the consecration was voide R. Salomon Lyranus But this is not like that if any thing were neglected in the manner of eating in respect of the place persons or time that their consecration should thereby have been void as Levit 10.17 Aaron being in griefe for the sudden death of Nadab and Abihu forgot the sinne offering which they should have eaten and suffered it to be all burnt and this was the eighth day after their consecration Levit. 9.2 when as yet the anointing was fresh upon them and they did not yet come forth of the doores of the Tabernacle Levit. 10.7 And yet notwithstanding this negligence there was no nullitie of Aarons consecration Tostat. quâ—st 18. 2. Therefore Tostatus opinion is rather to be received that some things were of necessitie in the consecration as the washing anointing of the Priests the putting on of the priestly apparell the sprinkling of themselves and their garments some things were only de solennitate belonging to the solemnitie of the consecration as the seething and eating of it in the holy place and eating it the same day it was a sin to omit any of these but thereby their consecration was not made voide QUEST XLI Why the consecration of the Priests continued seven daies Vers. 35. SEven daies shalt thou consecrate them c. 1. This consecration of the Priests was to continue seven daies together that both the Priests hereby might bee confirmed in their vocation and be assured thereof that they were thereunto appointed of God and that the people also might thereby take better notice that they were set apart by the Lord for that holy function Osiander 2. And further hereby thus much was signified that as the Priests seven daies together were consecrated so we per totum vitae curriculum throughout the whole course of our life should be consecrated and addicted to Gods service Simler Marbach 3. Likewise we are hereby admonished Pontificem continuo proficere non posse repente summum fieri c. that the Priest must daily increase and go forward that he cannot be made perfect at once that many gifts and graces are required in him Lippoman 4. It also sheweth that as their consecration was not perfect before the seventh day so we cannot attaine to perfection in this life Osiander QUEST XLII Whether all the sacrifices of the first day were iterated seven daies together or the sacrifice for sin only Vers. 36. ANd shalt offer everie day a calfe 1. Lyranus thinketh that not onely a calfe for a sinne offering was sacrificed everie day but two rammes also so that seven calves were offered and fourteene rammes in these seven daies So also Simler Borrh. Lippom. Pellican But seeing there is no mention made but only of the sinne offering we have no warrant to imagine any other sacrifice to have been iterated but that as belonging to their consecration 2. Iosephus thinketh yet more that all things were iterated every day which were done upon the first day as the anointing of them and the sprinkling of the Priests themselves and their garments But this is not like that their consecration was iterated it was sufficient for them once to be consecrated and seeing the ramme of consecration was killed onely upon the first day with the bloud whereof they were sprinkled they were so sprinkled but upon the first day 3. Tostatus his opinion is that the calfe which was the sacrifice for sinne and the consecration ramme were offered everie day expresse mention is made of the one and the other is implied in these words seven daies shalt thou fill their hands that is put into their hands part of the peace offering to be shaken to fro before the Lord as is prescribed vers 24. Now the ramme of burnt offering needed not to be daily offered during these seven dayes because there were every day morning and evening a lambe offered for a burnt sacrifice Sic Tostat. But this opinion cannot stand 1. Seeing Moses is bid to take two rams chap. 24.2 it is like that either both of them were â—â—nued every day or none 2. And the filling of their hands signifieth nothing else but the consecrating of their Ministery as is before shewed whereof the hand was the organe and instrument it is not literally to be pressed to signifie the putting of the things offered into their hands 4. Therefore according to the words of the text of all the sacrifices appointed for the first day onely the calfe which is the sinne offering is prescribed to be iterated and the reason is because it was to cleanse and purifie the Altar Levit. 8.15 But only in this sacrifice were the hornes of the Altar touched with bloud and so sanctified which was not done in any of the other sacrifices QUEST XLIII To what end the sinne offering was offered every day of the seven Vers. 36. THou shalt offer every day a calfe c. for reconciliation or to make atonement 1. This reconciliation was not only made for the sinne of the Priests as thinketh Tostatus for the hornes of the Altar were laid on with this bloud whereby it was purified Levit. 8.15 2. Neither yet was this sinne offering prescribed only ad expiandum Altare to cleanse the Altar as thinketh Osiander Calvin For he had said before seven dayes shalt thou consecrate them that is the Priests and then it followeth and shalt offer every day c. so that this daily offering for the space of seven dayes belonged unto the consecration of the Priests 3. Therefore the end of this sacrifice for sinne was both to make atonement for Aaron and his sonnes as also to purifie and cleanse the Altar Iunius QUEST XLIV How the Altar was cleansed and why Vers. 36. ANd thou shalt cleanse the Altar 1. After the consecration of the Priests is set forth their Ministery and service both at the Altar of burnt offering and in the golden altar in the next Chapter Here three things are declared concerning the Altar of burnt offering 1. How it should bee purified 2. What should bee offered thereon 3. The profit and benefit that should come thereby the Lord would there come unto them and speake with them vers 42. and dwell among them vers 45. Lyranus 2. Two things are required to the purifying of the Altar it must first be cleansed not that it was polluted of it selfe but to shew that in respect of man omnia corruptione naturae profana ob peccatum c. that all things by the corruption of our nature are profane because of sinne Gallas Marbach As also it was not only cleansed but sanctified and set apart for holy uses that
lye See more Synops. Câ—ntur 1. â—â—r 77. 7. Controv. That the wicked doe not eat the body of Christ. Vers. 33. A Stranger shall not eat thereof Like as none which were not of Aarons family were admitted to the eating of this holy meat so none but those which are of Christs family indeed and doe beleeve in him can be partakers of his body and bloud for whosoever eateth my flesh and drinketh my bloud saith our blessed Saviour hath everlasting life Ioh. 6.54 They therefore are grossely deceived who thinke that the wicked and unbeleevers doe eat the very flesh and drinke the very bloud of Christ in the Eucharist Simler for then it would follow upon our blessed Saviours words that they should have everlasting life also See more Synops. Câ—nt 3. â—rr 27. 8. Controv. Against the reservation of the Sacrament Vers. 34. IF ought of the flesh c. or of the bread remaine unto the morning thou shalt burne it with fire This was commanded lest that which remained of the holy flesh and bread might either bee prophaned or might bee superstitiously abused It therefore may seeme strange that the Romanists which are in other things so superstitiously addicted to the rites and usages of the Law doe not also follow the same herein but rather have taken up a contrary use in reserving the consecrate host hanging of it up in a pix and adoring it for this is a true position sacramenti ratiâ— non duraâ— extra usum that set apart the use and the sacramentall respect ceaseth Simler For as the water used in Baptisme is no more a sacrament extra usum out of the use but is as other common water so neither are the bread and wine in the Eucharist For the more full handling of this point I likewise referre the Reader to Synops Cent. 3. err 19. 9. Controv. Against the continuall sacrifice of the Masse Vers. 38. THis is that which thou shalt present upon the Altar c. two lambes c. day by day continually To this daily and continuall sacrifice the Romanists resemble and compare their continuall sacrifice of the Masse and they hold them as Antichrists that doe abolish it as Antiochus abolished the daily sacrifice Ex Simlero 1. There is no externall sacrifice now remaining under the Gospell daily to be iterated for Christ was once offered to take away the sinnes of many Heb. 9.28 he is not then to be often sacrificed 2. Antiochus was the forerunner of Antichrist because he abolished the daily sacrifice before the time which was to continue untill the Messiah came but Christ himselfe by the one oblation of himselfe once offered was at his comming to abolish the daily sacrifice as it is prophesied Dan. 9.27 He shall cause the sacrifice and oblation to cease not only for that he tooke away from the incredulous Jewes their City Temple and sacrifice but because he was the body and substance of those sacrifices which are not now to be iterated and repeated seeing as the Apostle saith With one offering he hath consecrated for ever them that are sanctified Heb. 10.14 which sacrifice of Christ is often to be celebrated by way of thankfull commemoration not to be iterated by any externall oblation 10. Controv. That doe this in the institution of the Eucharist signifieth not to sacrifice this Vers. 39. THou shalt present or make ready one lambe in the morning The word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ghashah thou shalt make that is sacrifice or offer The Romanists would take advantage by this word because to make here signifieth to sacrifice that it should be so taken when Christ said in the institution of the Sacrament hoc facite doe this as if he should say sacrificate sacrifice ye this Gallasius here maketh mention how a certaine Sorbonist then a Popish Bishop but illius harae porâ—us a swine out of the same stie to use his owne words in a certaine booke written against the Protestants did make this word a chiefe foundation of the Missall sacrifice Contra. 1. But this will affoord them small helpe for this word ghashah to doe is of a generall signification and is applied to divers senses according to the circumstance of the place as Genes 11.4 faciamus nobis nomen let us make that is get us a name Gen. 18.7 fecit vitulum he made the calfe that is killed it or made it ready Likewise 2 Sam. 13.6 Faciat mihi cibum let her make me meat that is prepare it it doth not therefore alwayes signifie to sacrifice And our Saviour when he saith this doe c. hath relation to the former words take eat as S. Paul sheweth 1 Cor. 11.24 2. The sacrifices of the Law were types and figures of Christs sacrifice the shadow of the body they did not prefigure aliud umbratile sacrificium another shadowing sacrifice such as is the imaginary sacrifice of the Masse 3. And there remaineth now no externall ceremoniall sacrifice but only spirituall by us to be offered unto God as S. Peter sheweth Ye are an holy Priesthood to offer up spirituall sacrifices acceptable to God by Iesus Christ 1 Pet. 2.5 Marbach See further of this controversie Synops. Cent. 3. err 31. Vers. 44. I will sanctifie also Aaron c. Cajetane out of this place would prove the Sacrament of Orders in the new Testament calling them Heretikes that deny it thus inferring Si specialis divina actio sanctificans Aaron c. If there were present a divine action sanctifying Aaron to execute his office much more in the time of grace specialis divina actio concurrit ad sanctificandum aliquos c. a speciall divine action concurreth to sanctifie some ut sacerdotio fungantur to execute the Priesthood 11. Controv. That there is no Sacrament of Orders COntra 1. Cajetanes argument is not good that where there is a grace conferred by an outward signe there necessarily should bee a Sacrament for presently upon Davids anointing by Samuel the Spirit of the Lord came upon him 1 Sam. 16.13 yet I thinke he will not make it a Sacrament to be anointed King 2. It is likewise false that alwayes the inward grace concurreth with the outward signe for this were to tye Gods grace and Spirit to the element Nadab and Abihu were consecrated as well as the rest of Aarons sonnes but they were not sanctified the very next day after their consecration ended which was the eighth day they were destroyed for abusing their office in offering strange fire Levit. 10.1 3. Neither is there now any externall Priesthood in the new Testament to be exercised in the Church but the Priesthood of the new Testament resteth in the person of Christ Thou art a Priest for ever after the order of Melchisedek Hebr. 7.21 See further Syn. Câ—ntur 3. â—ror 107. Controv. 12. Against Pythagoras concerning the lawfulnesse of the legall sacrifices NOw in the last place in that the Lord himselfe gave direction unto his people
he had called by name that is had specially appointed him to that businesse for so this phrase is used when the Lord sheweth his speciall care toward one either in ordaining him as an instrument of some great worke as the Lord saith of Cyrus that he had called him by name Isai. 45.4 or it is an argument of Gods great love toward such as he calleth by name as chap. 33.17 the Lord saith to Moses I know thee by name and of Israel Isai. 43.1 Feare not I have redeemed thee and called thee by name Pelarg. Simler 3. This sheweth also that whereas the Lord had appointed divers workemen beside for all the worke could not goe thorow one mans hand or two yet he had named Bezaleel to be chiefe and the directer of others Tostat. qu. 1. QUEST II. Whether Caleb the sonne of Iephunneh were grandfather to this Bezaleel Vers. 2. THe sonne of Vri the sonne of Chur. Which Chur or Hur was the sonne of Caleb for Caleb of Ephrath begat Chur Chur begat Vri and Vri begat Bezaleel 1 Chron. 2.21 22. But hereupon ariseth a great question seeing Caleb was but forty yeere old when hee was sent by Moses to search out the land Iosh. 14.7 which was the next yeere after this in the second yeere of their comming out of Egypt Numb 13. how Caleb being but fortie yeeres old could be great grandfather unto Bezaleel 1. Hugo de S. Victor saith it is insolubilis quaestio a question not to be dissolved for by this reckoning Bezaleel could not be above two yeere old which was impossible that a child so young should be fit for this worke And so he leaveth this doubt without further answer 2. R. Salomon would give some satisfaction but in stead of avoiding one inconvenience he falleth into many he saith that Caleb at eight yeeres old married his first wife Azuba and she died in the first yeere the next which was his ninth he married Ephrath his second wife which was otherwise called Marie the sister of Moses and of her he begat Chur in his tenth yeere Chur in the end of his tenth yeere which was the 21. of Caleb begate Vri Vri in his ninth yeare which was the 30. of Caleb begat Bezaleel and Bezaleel in his tenth yeere which was the 40. of Calebs age began to frame the Sanctuary Contra. But here many unlikely things are affirmed 1. That Caleb should take a wife at eight yeeres old 2. That he at nine should have to wife Miriam that was very neere ninety yeeres old for she was elder than Moses who was now 81. yeeres old or thereabout for shee was of some discretion when Moses was but a childe as appeareth by her answer to Pharaohs daughter Exod. 2. shee might be then some ten or twelve yeeres old 3. It is as unlikely that Chur and Vri should have children at the age of ten yeeres 4. And as improbable it is that Bezaleel at ten yeeres should be a principall workman in the Sanctuarie 2. Lyranus also is deceived who saith that those there mentioned 1 Chron. 2.21 22. Chur Vri Bezaleel were not the same with these yet of the same name and of the same tribe But as Tostatus reasoneth it is not like that three in one line the sonne father and grandfather should be of the same name with three other following one another in the same line and kinred as sonne father and grandfather and yet not be the same men Non credo in tota scriptura repetiri I thinke saith he the like cannot be found in all the Scripture 3. Tostatus therefore is of opinion that there were two Calebs and that this Caleb the sonne of Iephunneh could not be the grandfather but the other which was the sonne of Ezram which he proveth by these two arguments 1. Because these two Calebs came of divers fathers the one was the sonne of Ezron 1 Chron. 2.18 the other the sonne of Iephunneh 1 Chron. 4.15 wherein Vatablus in his annotation there taketh to be Ezron but therein is deceived and must needs so holding fall into the same inconvenience that Caleb at 40. yeeres was a great grandfather 2. Because Caleb the sonne of Ezrom if hee had beene now living could not have beene lesse than 167. yeere old as it may be thus gathered Let it be granted that Pharez begat Ezrom at 25. Ezrom begat Caleb at 25. which make 50. yeeres and the time of the Israelites being in Egypt was 215. from that take 50. yeeres when Caleb was borne and there remaineth 165. and two yeeres more were run when Caleb was sent to spie out the land so if it were that Caleb he should be then 167. yeere old whereas he himselfe saith he was but forty Tostat. 4. But Tostatus as he ghesseth right that there were more than one Caleb and that Caleb the sonne of Iephunneh could not be the great grandfather to this Bezaleel so yet herein he is deceived in making but two Calebs in all Caleb dupliciter invenitur Caleb is found to be double that is two of that name whereas it is evident there were three one was Caleb called also Chelubai the sonne of Ezron 1 Chron. 2.9.18 the second Caleb was the sonne of Chur or Hur the sonne of the first Caleb 1 Chron. 1.50 And the third Caleb was the sonne of Iephunneh 1 Chron. 4.15 Iun. ibid. The first of these three was the great grandfather unto this Bezaleel 5. But it will be objected against this answer that the first Caleb called also Chelubai had a daughter called Achsah 1 Chron. 2.49 And this Achsah was daughter to the younger Caleb the sonne of Iephunneh which was married to Othniel Iud. 1.13 Whereunto the answer is this that the first or elder Caleb might have a daughter called Achsah and the younger Caleb also might call his daughter after the same name Iun. annot 1 Chron. 2.49 for upon the reasons before alleaged it can by no meanes bee admitted that Caleb of Iephunneh should bee the father of this Chur or Hur and so great grandfather to Bezaleel QUEST III. Whether this Hur were the same before mentioned chap. 24.14 supposed to be Moses brother in law Vers. 2. THe sonne of Vri the son of Chur. 1. This Chur or Hur is held by the most to have been the same Hur mentioned chap. 17. which helped to stay Moses hands whom they affirme to have married Miriam or Mary Moses and Aarons sister So Iosephus Lyranus Simlerus But Tostatus taketh exception hereunto because this Hur could not be lesse than 140. yeere old or thereabout which was too great an age for any to live in those daies and therefore he thinketh it was not the same Hur whom Moses left with Aaron to bee Judges among the people in his absence while he returned And thus they would collect the yeeres of the age of Hur Pharez might beget Ezrom at 25. Ezrom Caleb at 25. Caleb Chur at 25. which make yeeres 75 this summe being taken
request concerning himselfe and yeeldeth to his request for the people with a reservation of their punishment vers 34. 2. The divers readings Vers. 1. Gathered themselves together against Aaron B.G.L.P. upon Aaron A.H. to Aaron I.V.C.S. ghal upon or against Vers. 12. For a mischiefe B.V. rather than maliciously G.B. craftily L. with a mischievous intent I. with maliciousnes S. C. in maliciousnes A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beraghah to a mischiefe Vers. 15. So Moses turned him B.G.I.L.V. Moses looked backe P.C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phanah signifieth both to turne and looke but the first rather here because of the word following he went downe Vers. 18. It is not the noise which the strong make nor the noise which the weake make I. the voice of them which crie out strength or the voice of them which crie out weaknes S.A.H. better than the voice of them which answer strongly or of them which answer weakely V. or the noise of them which have the victorie or of them which are overcome G.B. or the crie of them which exhort to fight or of them which compell to flie L. Vers. 28. Three thousand men B. G. cum caeter three and twentie thousand L. very corruptly See 72. qu◠following Vers. 29. When every one shall be upon his sonne I.A.H. better than every one upon his sonne B.G. cum caeter for here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when is omitted Vers. 32. And now whether wilt thou forgive them their sinne I. if thou wilt c. A.H. better than and now forgive them their sinne B.G. cum caeter for here the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 im is omitted in the translation Vers. 35. Because they procured the calfe which Aaron made or made the calfe which Aaron made B.G. cum caeter for that which they did to the calfe which Aaron made I. But the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eth is seldome a signe of the Dative but of the Accusative case because they worshipped the calfe which Aaron made C. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gashah to make 3. The questions discussed QUEST I. Whether Moses had signified unto the people when hee would returne Vers. 1. WHen the people saw that Moses tarried long c. 1. R. Salomon here is of opinion that Moses when he went away told the people that he would returne after 40. daies but they were deceived in the account and reckoned that day wherein Moses ascended so that in the end of 39. daies they then consulted to make them gods 2. Contra. But this assertion can stand by no meanes 1. It was not knowne unto Moses himselfe how long he should stay when he went from them for he himselfe staied six daies in the mount before he was called up to the top chap. 14.16 If he had set them a certaine time he would not have spoken ambiguously but plainly that they might have knowne certainly when to expect his returne 3. At the least though they had mistaken a day they would have waited for him so long after the appointed time 4. Neither could all this be done in the space of one day the people to gather their earings and Aaron thereof to make a golden Calfe and beside Aaron putteth off the solemnitie to the next day all this could not be done upon the 40. day therefore it is like that they began this wicked enterprise upon the 35. day or thereabout and that Moses had not given them any direction for his returne Tostat. qu. 2. Liran QUEST 2. Whether the Egyptians were the first beginners and motioners of this idolatrie Vers. 2. WHen the people saw 1. R. Salomon againe some what to excuse here this fact of the Israelites saith that the Egyptians which went out with the Israelites did egge and intice them and set them a worke to make this golden image as they likewise provoked the people to fall a lusting for flesh by their example Numb 11.4 2. Contra. 1. But howsoever at other times the strangers that were mingled among them might set them a murmuring it is like here that the Israelites themselves were most forward in this wicked enterprise for the name of people is given unto them whereas the other are not simplie called the people but with some other addition as chap. 12.38 A great multitude of sundrie sorts of people and Numb 11.4 A number of people that was among them fell a lusting c. 2. They themselves speake of their bringing out of Egypt by Moses but Moses brought the Israelites out the rest were not so much brought ou◠as voluntarily came forth being mingled among the people 3. The people also themselves were subject and prone to idolatrie as S. Stephen sheweth out of the Prophet Act. 7.43 yea he saith directly vers 39. that they were their fathers that said unto Moses Make us gods c. Tostat. qu. 1. 4. S. Paul also so expoundeth it of the Israelites 1 Cor. 10.7 Neither be ye Idolaters as were some of them So not all the people but onely some of them were guiltie of this sinne of idolatrie for it is like that they whom Moses armed afterward to slay their brethren were not consenting thereunto Iun. 5. The Levits vers 29. did consecrate their hands every one upon his son and brother they were then their owne brethren and consequently Israelites who were ringleaders of this mischievous exploit QUEST III. The occasions of idolatrie in generall and particularly of the idolatrie of the Israelites here Vers. 1. THat Moses tarried long c. Here we are to consider of the occasions and causes of idolatrie which are either generall or particular in this place which moved the Israelites to fall into this follie 1. The generall are these 1. Feare in extremitie and distresse maketh men run to wicked devices and to erect unto themselves gods as the mariners in Ionas ship being in danger called every one upon his god 2. Another cause is ignorant imitation of things not rightly understood as because Abraham at Gods commandement would have offered his son Isaac unto God the heathen idolaters likewise did sacrifice their owne children with bloudie hands unto their idols 3. A third cause is foolish doting love and affection as Salomon doting upon his wives was by them enticed and seduced to idolatrie It is written that Alexander so loved Ephestio that he decreed divine honour to be given him 4. A fourth cause is good hap and prosperitie as the Atheniens having obtained a victorie against the Persians at Marethe onely with the helpe of ten thousand men seeing at that time in the aire a spirit in the likenesse of Pan which terrified their enemies they afterward worshipped him and built him a Temple B. Babington 2. The particular causes and occasions of this idolatrie which deceived the Israelites were these 1. The first was absentia ducis the absence of their Captaine 2. Curiositas their curiositie that not being
upon the 10. Commandement 4. Wherefore the Commandements are thus best sorted that to the first belong foure prescribing our dutie toward God to the second six touching our neighbour the last Thou shalt not covet c. being but one intire precept as is shewed in the places before quoted QUEST XLVI Whether the writing of the tables were the first writing in the woâ—ld Vers. 16. ANd the writing c. Ferus inferreth upon this Quòd Deus fuerit primus author scripturae literarum c. That God was the first author of writing and letters 1. Because Cadmus that is said to have invented the letters among the Greekes was long after in the time of Othâ—â—iel one of the Judges and Nicostrata or Carmentis which found out the Latine letters was in the time of Iair another of the Judges 2. And it was fit that no other should be the author of so profitable a thing but God for there is nothing that bringeth us neerer to the knowledge of God than writing therein is contained the historie of things past and present and the declaration of things to come And thereby God speaketh unto us and declareth his will 3. So this is the third gift that God hath given unto man to bring him to the knowledge of himselfe the first is to meditate in the minde of God the second to expresse the meditation of our minde by speech the third to commit to writing sic Ferus Wherein as Ferus in some thing collecteth well that the invention of the Hebrew letters was more ancient than the times of Cadmus or Carmentis and that so profitable an invention came from God yet two things hee affirmeth the one being uncertaine whether this invention proceeded from God mediaâ—ely or immediately the first is more probable as other arts of graving and working in brasse and such like were invented by men Gen. 4. yet through Gods gifts the other is untrue that this writing of the tables was first of all for before this chap. 24. it is said that Moses wrote all the words of the Lord in a booke And although Moses is held to have beene the most ancient writer in the world as is proved before qu. 7. in 2. Exod. yet it is like and verie probable that letters and writing were in use before Moses time as is likewise shewed before quest 13. upon the second chapter QUEST XLVII Where Ioshua stayed all the while Moses was in the mount Vers. 17 ANd when Ioshua heard c. 1. It is evident that Ioshua went not up with Moses into the top of the mountaine for then he should have heard what the Lord had told Moses concerning the making of the golden Calfe which he was ignorant of as it appeareth afterward by his speech to Moses Ferus 2. But whether hee returned to the camp or not during this space of fortie dayes and fortie nights some make it doubfull as Hugo de S. Victor because onely in ascensu descensu legiturfuissaecum Mose he is read to have beene with Moses in his going up and comming downe yet it is evident by thâ—se reasons that Ioshuah all this while returned not to the camp 1. Seeing Ioshua met Moses in the uppermost part of the hill when they had no sight of the camp but onely heard a noise a farre off as the next words shew it had beene too laboursome for Ioshua everie day to goe downe and come up againe so high into the hill 2. He not knowing the time of Moses returne by this meanes might have missed of him and so failed in his attendances Tostatus qu. 25. 3. If Ioshua had beene in the camp he could not have beene ignorant of that which was done there as it appeareth he was by his speech to Moses Iunius Cajetan 3. Therefore Ioshua stayed in that place where Moses left him when he was called up into the thicke cloud Ioshua followed Moses up still into the hill after Aaron and his two sonnes and the Elders were departed chap. 24. and when Moses was called up after six dayes into the top of the hill there Ioshua stayed where hee had stood waiting with Moses But how Ioshua was occupied these fortie dayes and nights is not expressed nor whereof he lived he might feed of the Manna which might fall also in that place Tostatus Without eating any thing it is not like hee continued as Moses did such a miracle would not have beene omitted as it is so written of Moses QUEST XLVIII Whether Ioshua first heard the noise Vers. 17. ANd when Ioshua heard the noise c. 1. Tostatus here noteth that Ioshua first heard the noise and shouting because it is likely he was quicker of hearing than Moses who was now 80. yeares old and Ioshua about 39. or 40. But seeing Moses immediately maketh answer that it was not the noise of warre in the host it seemeth that his eare was not heavie in that he discerned the noise what it was and Moses must bee supposed to have beene verie deafe that could not heare such a confused noise and shouting the reason why Moses though he heard the shouting as well as Ioshua yet first spake not was for that he had revealed nothing yet to Ioshua concerning the sinne of the people Iosuae verba indicant silentium Mosis Ioshuahs speech declareth Moses silence Lippoman 2. Lyranus thinketh that Moses discerned of the noise what it was propter vivacitatâ—â— sensus c. because of the quicknesse of his sense in his old age for being 120. yeares old his eye was not dimmed nor his naturall force abated Deut. 34.7 But although Moses at these yeares had fresh and quicke senses it is not like that they were more lively than Ioshuahs at halfe his yeares 3. Tostatus thinketh that Moses immediately after Ioshuahs speech did not discerne the noise but after some pause as they went on still walking he perceived more But in that Moses maketh answer unto Ioshuah it seemeth there was no long pause made but that Moses in the same place having listened with his eare gave judgement of the noise 4. The verie cause therefore why Moses ghessed right what this noise meant was for that God had revealed to him before what the people had done Moses pramonitus intelligebat quid sonus populi vociferantis portenderet Moses being premonished did understand what the noise of the people shouting out did portend Lippom. Gallas Lyranus also toucheth this reason QUEST XLIX Why Moses anger was kindled at the fight of the Calfe and not before Vers. 19. AS soone as he came neere c. he saw c. so Moses wrath waxed hot c. 1. Gallasius thinketh that Moses Satis ira accensus audita populi defectione was sufficiently angrie and moved already as soone as he had heard that the people had fallen away and that this anger was more increased by that which he saw But although Moses when the Lord told him what the people had done was
sinne of idolatrie as Tostatus confesseth that he sinned Nec tamen sequitur ex hoc quòd fuit idololatra and yet it followeth not hereupon that he was an idolater for howsoever Aaron thought in his heart the verie making of an idoll to be worshipped erecting of an altar and offering sacrifice unto it all which Aaron did doe proclaime him guiltie of externall idolatrie QUEST LXII Why idolatrie is called a great sinne THis great sinne 1. Idolatrie is counted a great sinne even in the highest degree because it is a sinne committed directly against God not as other sinnes of the second table which are done against our neighbour which are also against God because they are against his Law but not directly against Gods honor as the sins against the first table are 2. And among all the sins of the first table there is none which so directly impugneth the honour of God as idolatrie for he which taketh Gods name in vaine or prophaneth the Sabbath is an enemie to Gods honour but yet such an one denieth not the Lord to bee God as idolaters doe Tostat. qu. 33. 3. Like as then in a Common-wealth all offences are against the King because they are against his Lawes but those which are against his person are most directly against him and among them treason specially which is intended against his life of the same nature is idolatrie which is high treason against God 4. Thomas saith Tantum est aliquod peccatum gravius quanto longius per ipsum homo à Deo separatur A sinne is so much the more grievous the further wee are thereby removed from God but by infidelitie and idolatrie one is furthest separated from God 5. Idolatrie also is a great and grievous sinne in regard of the judgement and punishment which it bringeth with it for here Aaron as much as in him lay aâ—â—er fit ultimam cladem had brought upon them utter destruction Calvin if Moses had not turned the Lords wrath they had all beene at once destroyed QUEST LXIII Why Moses onely rebuketh Aaron and forbeareth further punishment NOw that Moses spared Aaron from further punishment and onely rebuked him 1. Some make this to be the cause for that the Lord had revealed unto Moses Aarons sinne in the mount before he came downe at what time Moses prayed also for him seeing the Lord bent to kill him Tostat. qu. â—5 But that intreatie for Aaron was afterward at Moses second going up to God when hee fasted fortie dayes and fortie nights as before at that time he saith he prayed for Aaron Deut. 9.20 And seeing at this time the Lord purposed to destroy all the nation and so Aaron could not escape Moses now onely prayed in generall for all Israel that God would not destroy the whole nation 2. Others thinke that Moses did after a milde manner reprove Aaron quiae sic arguendi praelati because Prelates and Ecclesiasticall Governours are so to be reproved Ferus he thinketh he was now the high Priest So also Oleaster calleth him Pontificem summum the chiefe Priest But as yet Aaron was not consecrated as Lippoman inferreth upon these reasons Quia non illi improperatur conspâ—râ—atum sacerdotium He is not upbraided with defiling of his Priesthood by this meanes neither doe we read of his reconciliation afterward which should not have beene omitted in such a case of irregularitie 3. Procopius thinketh that Aaron was both spared at this time and afterward likewise when he repined against Moses cum propter alias causas tum propter sanctos ex ejus lumbis prodituros Both for other causes as also for those holy mens sakes which should come out of his loynes But if this had beene the reason all the tribes should have beene spared likewise because out of all of them came holy and worthy men Judges Prophets or Kings 4. But the causes rather were these 1. Aaron confessed his sinne and therefore Moses inclined to favour him 2. Moses afterward intreated the Lord for him and the Lord at his instance forgiving his sinne the punishment also was remitted Simler 3. Adde hereunto that Aaron was now appointed to be high Priest order was taken for his priestly apparell and his office what it should be and how he and his sonnes should bee consecrated all which had beene in vaine if Aaron now had perished 4. Beside Moses had direction from God to put divers of the people to the sword for this offence but for Aaron hee had no such commandement 5. But Augustine yeeldeth the best reason Novit ille cui parcat c. God onely knoweth whom to spare for amendment and whom not to spare at all or for a time for his wayes and judgements are past finding out qu. 148. 5. Now whereas Tostatus further reasoneth that Moses by all likelihood had prayed for Aaron in the mount because then the Lord did specially reveale unto him his sinne for otherwise Moses had knowne nothing of Aarons doings as he did as it appeareth by this reprehension it may be answered that it is not necessarie for this cause to presuppose any such notice to have beene given unto Moses in the mount for either Moses might by examination and inquirie after hee came downe learne out the truth or which is rather like Moses Aaronem vicarium constituerat had left Aaron his deputie governour when he went up into the mount Simler and therefore he was sure that such a thing could not bee attempted in the host without Aarons permission at the least and sufferance QUEST LXIV What things are to be commended in Aarons confession what not Vers. 22. THen Aaron answered c. 1. Some things are to be commended here in Aarons confession 1. His modestie that being Moses elder brother yet hee calleth him Lord and submitteth himselfe unto him whereof these two reasons may be yeelded both because Moses was greater in office than Aaron both as a Prophet and Governour of Israel Tostat. qu. 32. and his owne conscience accused him agnoscebat sejure argui he knew he was worthily reproved 2. Aaron confesseth and acknowledgeth his fault in saying Let not the wrath of my Lord waâ— fâ—erce Agnoscit crimen hee therein yeeldeth himselfe to be in fault Borrh. 3. He maketh a full and large declaration of the manner rem gestam liberè confiâ—etur he freely openeth all the matter how it was done Pelarg. both what the people required and upon what reason and ground what he did and what came thereof rem ut gesta est simpliciter narraâ— he simply declareth the matter as it was done 2. But Aaron in some things sheweth his infirmitie 1. Peccatum culpam in alios trajicere studet Hee seeketh to turne over the sinne and offence upon others laying the fault upon the people Ferus 2. Aaron bewrayeth some hypocrisie that seeketh to extenuate his fault as much as he can being afraid nâ— aliquid de existimatione sua decodat lest he should lose any
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
not lawfull for a Christian to sweare upon the Turkes Alcaron or Mahomets thigh nor for a Turke himselfe 30. qu. VVhy three feasts are onely named wherein they had more 31. qu. Of the feast of the Passeover 32. qu. VVhy Pentecost is called the feast of the first fruits 33. qu. How the feast of Tabernacles is said to bee in the end of the yeare 34. qu. VVhich were the three feasts wherein they were to appeare before the Lord. 35. qu. VVho were bound to appeare before the Lord whether their servants 36. qu. To what end the people were commanded to meet together 37. qu. Why the people were not to appeare emptie before the Lord. 38. qu. In what place they appeared before the Lord while the Arke and Tabernacle were asunder 39. qu. VVhat sacrifice here is commanded not to be eaten with unleavened bread 40. qu. When the Passeover was to be killed 41. qu. Wherefore they were to eat onely unleavened bread in the Passeover 42. qu. VVhat first fruits are here mentioned in this law 43. qu. VVhat it is to seeth a kid in the mothers milke 44. qu. VVho is understood here to be this Angell 45. qu. VVhy in this place the prohibition of Idolatrie is inserted 46. qu. VVhat manner of promises are here made and why 47. qu. VVhat is understood by the hornets 48. qu. VVhy God did cast out the Canaanites all at once before the Israelites 49. qu. Of the bounds and limits of the land of promise 50. qu. Whether it be lawfull to make a league with nations which are enemies to true religion 51. qu. What it is to sinne against God Questions upon the foure and twentieth Chapter 1. QUest Whether this Chapter bee transposed in part or in whole 2. qu. What these seventie Elders were 3. qu. Why Moses went up into the mount alone 4. qu. VVhether all the people in generall were assembled 5. qu. Why the Lord requireth the peoples consent to his lawes 6. qu. What lawes they were which Moses wrote in a booke 7. qu. Whether Moses rose up the next morning 8. qu. Whether there were twelve pillars beside the Altar 9. qu. Whether the names of the tribes were written in these stones 10. qu. Whether the tribe of Levi were here reckoned among the twelve tribes 11. qu. VVho were these young men which sacrificed 12. qu. Why they offered no offerings 13. qu. In what sense the Prophet Amos saith They offered no sacrifices 14. qu. Of the number of the sacrifices here used 15. qu. How this place agreeth with that Hebr. 9.19 16. qu. VVhat is understood by the sprinkling of the bloud 17. qu. What is meant by the dividing of the bloud into two parts 18. qu. Whether all the people were besprinkled with the bloud 19. qu. VVhen Moses and Aaron with the rest went up 20. qu. Wherefore those went up with Moses 21. qu. How they are said to have seene God 22. qu. Wherein the place under Gods feet is said to be like to Saphir 23. qu. In what sense the Lord is said not to lay his hand and upon whom 24. qu. Why they are said to eat and drinke 25. qu. Whether this were a new Commandement or the other mentioned vers 1 2. repeated 26. qu. What is signified by Moses going up to the mountaine 27. qu. Of the tables of stone whereof they were made and wherefore given 28. qu. Why Joshua went up with Moses 29. qu. What became of Joshua after Moses left him 30. qu. Wherefore Moses left Aaron and Hur in his place 31. qu. How the cloud covered the mountaine and what it signified 32. qu. How the Lord appeared in fire and of the meaning thereof 33. qu. Whether the six dayes before mentioned were part of the fortie dayes 34. qu. Wherefore Moses fasted fortie dayes and fortie nights 35. qu. What Moses did in the mount those fortie dayes and fortie nights Questions upon the five and twentieth Chapter 1. QUest Of the diversitie of ceremonies and the reason of the institution thereof 2. qu. What time Moses erected the Tabernacle whether before the receiving of the tables of the Law or after 3. qu. Why these oblations are called terumah an heave offering 4. qu. VVhy the Lord saith Receive an offering for me 5. qu. VVhether this free offering was the same which was imposed upon them afterward chap. 38.26 6. qu. Of the blew purple and skarlet colour 7. qu. VVhat shesh was which the most doe translate silke 8. qu. VVhether they used badgers skins 9. qu. VVhat kinde of wood the wood Shittim was 10. qu. VVhence they had their Shittim wood 11. qu. VVhy no iron was used in the Tabernacle 12. qu. To what uses these things served which were offered 13. qu. Of the use of the oyle and spices 14. qu. Of the mysticall and morall application of these divers oblations 15. qu. Of the signification of the Sanctuarie and wherefore it was ordained 16. qu. How the Lord is said to dwell in the Sanctuarie 17. qu. VVhether Moses saw a patterne of the Tabernacle in the mount 18. qu. Of the excellencie and dignitie of the Arke and why it was made 19. qu. Of the bignesse of the Arke and how the cubit is to be taken here 20. qu. VVhether the rings and barres were in the length or breadth of the Arke 21. qu. Whether any thing were in the Arke beside the tables of stone 22. qu. Of the spirituall and mysticall signification of the Arke 23. qu. Of the covering of the Arke what fashion it was of whether it covered the Arke or hung over 24. qu. Of the signification of this word Cherub 25. qu. VVhat forme and fashion these Cherubims were of 26. qu. VVhy they are called Cherubim and Seraphim 27. qu. On which side of the Arke the Cherubs were placed 28. qu. VVhether the Cherubims stood upon the ground or upon the Mercie seat 29. qu. The difference betweene the Cherubims which Moses made and those which Salomon set up 30. qu. Of the places where the Lord used to speake with Moses 31. qu. VVhether God himselfe or an Angell spake from the Mercie seat 32. qu. Of the spirituall signification of the propitiatorie 33. qu. Of the matter whereof the table was made 34. qu. Of the forme and fashion of the table 35. qu. Of the placing of the two crownes and the border of the table 36. qu. How the table of shew-bread was carried 37. qu. Of the dishes and cups belonging to the table the use and number of them 38. qu. Of the foure kinds of vessels in particular which served for the table 39. qu. VVhy it was called the shew bread or face bread 40. qu. Of the order and quantitie of these lâ—aves 41. qu. Of the mysticall signification of the table of shew bread 42. qu. Of the forme and fashion of the candlesticke 43. qu. Of the place where the candlesticke stood 44. qu. Whether the candlesticke were made to Moses hand 45. qu. Of the