therefore thinketh right that these gates were onely the places of entrance into the great streets which went thorow the camp for the host lay in such order as that they had wayes and streets betweene their tents as wee see now in cities and townes as Iosephus also describeth the situation and disposing of the camp 3. Now Moses stood in the gate or entrance not because the use was to give sentence and judgement in the gates Lyran. Borrh. Or because Moses would have the Levites to give the onset in the beginning of a street and so to go thorow as Tostat. ibid. But this was the reason Moses tabernacle or tent was without the camp and so upon that occasion Moses stood in the entrance of the camp going now to his owne tent Iun. QUEST LXVIII Whether all the Levites were free from consenting unto this idolatrie Vers. 26. ANd all the sonnes of Levi. R. Salom. to whom consenteth Tostatus thinketh Quod nullus de Levitis aliquid peccaverit That none of the Levites sinned in this great transgression because it is said All the sonnes of Levi gathered themselves unto him and if the Levites had sinned â—s other tribes there had beene no more cause to advance them to the Priesthood than other tribes Contra. 1. If that generall particle all bee pressed then it would follow that the children and all came which could not be for they were not able to use swords the meaning then is not that all the Levites came but all which came were Levites Iun. Sa. Or all is taken for many as this speech is usually restrained in Scripture as all nations are said to have come and bought corne in Egypt Gen. 41. 2. The Levites were more of Gods favour and grace than of their desert separated and selected for the Priesthood yet it is evident that this tribe was freer from consenting to this idolatrie than other tribes and for this their courage and readinesse in Gods service they received a blessing 2. Some thinke that even these Levites which armed themselves against their brethren were not altogether immunes à reatu free from this sinne but while they did it for feare levius peccarunt their sin was the lesse and so the mercie of the Lord appeared so much the more not only in pardoning their sin sed gloriam suam eorum manu asserere dignatus est but he vouchsafed by their hand to maintaine his glory Calvin Simler But it is not like that God would use their ministerie in the punishing of others which were guiltie of the same punishment themselves and their owne conscience accusing them they would have had no such courage to revenge the Lords cause upon their brethren it had beene also verie offensive to the guiltie parties to be punished by them which had beene alike guiltie And Moses proclaiming who pertaineth to the Lord let him come to me did meane that they only should come who had beene faithfull unto God and had not consented to that sinne 3. Some Hebrewes doe help the matter thus that because they cannot avoid it but that some of the kindred of the Levites were guiltie of this transgression because they did not spare their owne sonnes vers 29. that because it was lawfull for any of the other tribes to take unto them the wives of Levites their husbands being dead those children which they had by them might be said to be the sons of Levi that is grand children on their mothers side But this shift is taken away because Deut. 33.9 it is said that the Levites knew not their owne father or mother or children therefore they must needs bee understood to be Levites not by marriage or in some removed degree of kindred unto them but the immediate fathers and sonnes of Levites 4. Therefore the best opinion is that all of the tribe of Levi were not free from this sin of idolatrie many of them kept themselves as it is like at home and consented not but that a great sort even of Levi offended it may thus appeare 1. Because both Aaron himselfe was a ring-leader who can by no meanes be excused from this sin Lyranus 2. It could not be avoided but that many of the Levites were drawne away by Aarons example Iun. 3. But yet it is more evident because they consecrated their hands upon their owne sonnes and brethren yea their fathers and mothers that divers of the tribe of Levi fell away with the rest Lyran. Iun. Tostatus here answereth that the name of brethren is taken largely Pro fratribus qui sunt de filiis Israel For their brethren which were of the children of Israel qu. 35. Contra. 1. If it be allowed that the name of brethren is sometime so taken what saith he to the other names of father mother sonne These must be taken for the names of kindred or else we shall never have any certaintie in Scripture when we should by these names understand naturall fathers mothers and children 2. The other words companion and neighbour shew that the first is a name of kindred the first word ach signifieth here a brother in affinitie the second râ—ah a companion and friend the third karob Vicinia ratione conjunctum him that was a neighbour in dwelling and vicinitie or neernesse of place Simlerus 5. It is evident then that some of the Levites were accessarie to this great impietie because they were punished among the rest So that R. Salomon is herein greatly deceived who thinketh that the Levites though they were blame-worthy in not resisting the idolaters yet were not idolaters themselves neither consensu mentis nec facto exteriori in consent of minde nor in any outward fact c. for the Levites had beene unjustly punished if they had beene innocent Nay R. Moses Egyptius goeth further saying that although the Israelites often are found to have committed idolatrie yet Levita nunquam idolatraverunt the Levites never committed idolatrie But the contrarie is evident by Aarons fall for hee apparantly was an idolater in his externall act in building an altar unto the golden Calfe and offering sacrifice before it Paulus Burgensis in his reply proceedeth yet further that when our blessed Saviour was put to death the Levites as they are distinguished from the Priests were not principeâ— in crimine illo pâ—ssimo principall agents in that wicked crime whereas it is evident that the Priests were the chiefe enemies that Christ had the Levites indeed are not named but seeing the high Priest with the other Priests which were of the tribe of Levi were the contrivers of Christs death then cannot that whole tribe be exempted from this villanous act which is the intendment of Burgensis a great favourer of that nation QUEST LXIX Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them Vers. 27. THus saith the Lord c. 1. Tostatus thinketh that it is not necessarie here to understand that Moses had any speciall commandement
his stead in earth but the Godhead and name of God is simply and properly given unto Christ. 3. Cont. Ecclesiasticall persons subject to the civill magistrat FUrther though Aaron be Moses mouth and speake for him to the people yet Moses is made his superiour so though the Priests and Ministers doe declare unto the people the will of God and the law is to be required at their mouth yet are they subject to the Civill power as here Aaron to Moses Pellican as the Apostle saith Let every soule be subject to the higher powers Rom. 13.1 4. Cont. Against the baptisme of infants by women Vers. 25. ANd Zipporah tooke a sharpe knife This example is alleaged by the Romanists to prove the lawfulnesse of Baptisme by women in the case of necessity Bellar. lib. 1. de Bapt. cap. 7. Contra But this example cannot serve their turne 1. because the Minister of circumcision in the old Testament is not precisely appointed as the Minister of Baptisme is for the Levites and Priests were not specially charged by commandement to bee Ministers of circumcision but that charge did indifferently lie upon the masters of the family Gen. 17.9 But in the Gospell they are bid to baptise that are commanded to teach Mat. 28.20 Piscato◠2. The Romanists lay upon baptisme a necessity of salvation but here the necessity was not in respect of the infant uncircumcised but in regard of Moses and not a necessity of eternall salvation but of preserving the outward life Piscator 3. Zipporah did it in presence of Moses by this example they may allow women also to baptise in the presence of the lawfull Minister Simler 4. And though it pleased God to remit the temporall punishment upon this externall obedience yet this sheweth not that God did approve this act as before instance is given of the Samaritanes who were delivered from the Lions being but halfe worshippers of God 2. King 17. the Lord onely sheweth hereby that it is pleasing unto him that the externall discipline of the Church should be preserved Simler 5. This then being in it selfe an unlawfull act in Zipporah saving that necessity forced it and extraordinary it cannot be drawne to an ordinarie practice specially where there can bee no such necessity Iun. 6. This example rather sheweth that baptisme though by an unlawfull Minister is to be held to bee baptisme as after Zipporah had circumcised her sonne he was not circumcised againe then that such are to be allowed lawfull Ministers Heretikes are not fit Ministers of Baptisme yet if they keepe the true forme of Baptisme the Church useth not to baptise after them for as Augustine well saith That which is given 〈◊〉 be said not to be given although it may be rightly said not to be rightly given 5. Cont. That the punishment for the contempt of circumcision was not only temporall but in Gods justice eternall Vers. 24. THe Lord met him and would have killed him Bellarmine from hence would prove that the penalty of the neglect of circumcision was only temporall and consequently that circumcision had not to it annexed the promise of remission of sinnes and deliverance from eternall death as the Sacraments of the new Testament have lib 2. de effect sacrament cap. 17. Resp. 33. ad argum 1. Cont. 1. The penalty inflicted for the omission of circumcision is laid upon the party himselfe that is not circumcised even that person shall be cut off Gen. 17.4 therefore this example of punishment imposed upon the parent for the neglect of it in his sonne is not fitly urged to that end 2. that law is made against those that willingly neglect circumcision and so wilfully breake the Lords covenant but here is no contempt but only negligence and oversight 3. It followeth not Moses only should have beene temporally chasticed for this negligence therefore the neglect of circumcision was onely punished by temporall death like as God would have killed Aaron with temporall death for consenting to the Idolatry of Israel Deut. 9.20 Doth it therefore follow that the punishment of Idolatrie was only temporall God unto his servants remitted in mercie the eternall debt chastising them onely temporally for their owne amendment and the example of other 4. But that the contempt of circumcision deserved everlasting death in the justice of God appeareth both by the phrase that soule shall be cut off from his people which signifieth a finall perishing from the Church of God both in this world and in the next as it is taken Levit 20.3 that he which giveth his seed to Moloch shall bee cut off as also by the reason there given because hee hath broken the Lords covenant and cursed is every one which transgresseth any part of the law Deut. 27.26 And the curse of God is not only temporall but eternall 5. Further that circumcision had annexed to it a promise of grace and remission of sinnes the Apostle sheweth calling circumcision the seale of the righteousnesse of faith Rom. 4.11 and the outward circumcision represented the circumcision of the heart whose praise was not of men but of God Rom. 2.29 6. Cont. Against the necessity of Baptisme NEither can this example of Zipporahs necessary circumcision of her sonne bee fitly alleaged to prove an absolute necessity of baptisme an hypotheticall that is a conditionall necessity depending upon the precept of Christ wee graunt that it is necessary that baptisme both in generall should bee retained in the Church because Christ hath instituted it and in particular that every one should yeeld ready obedience thereunto as unto Christs ordinance when it may bee conveniently had but such a penall necessity as to imagine children dying without baptisme to bee excluded the kingdome of God cannot be admitted 1. This were to tye salvation unto the externall signe and so to limit the worke of the spirit 2. Some of the fathers indeed as Augustine held such a necessity but hee made the same necessity of the other Sacrament upon these words of our Saviour Ioh. 6.53 Except yee eat the flesh of the Sonne of man c. ye have no life in you c. Simler 3. There is not the like necessitie of baptisme now and of circumcision then for that was tied to the eight day so is not baptisme and the necessitie was not in respect of the infant but of the parent that neglected it as the child here was not in danger but Moses himselfe 6. Morall observations 1. Observ. That one standeth in need of anothers gifts Vers. 14. DOe not I know Aaron thy brother c. that he shall speake God could if it had pleased him have given unto Moses the gift of eloquence utterance but he rather joyneth Aaron as assistant unto Moses not giving all gifts unto one but so diverslie dispensing and disposing his graces that one may stand in need of another even as the members of the bodie cannot say one to another I have no need of thee 1 Cor. 12.21
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 was not one feeble
their time of rest during this three dayes journey Perer. But when they removed from the wildernesse of Sinai they went three dayes together without any stay the Arke still going before them to find out a resting place Numb 10.13 till they came to Kibroth Hatavah which was their next mansion place Numb 33.16 The Lord still animating and strengthning his people to go forward Iunius The third manner of staying was when the cloud remained still upon the Tabernacle two or three dayes and then they pitched their tents and thus the cloud staied in 40. yeere not above 42. times for so many mansion or camping places they had as they are set downe Numb 33. 4. Now how to know when they were to pitch their tents Pererius conjectureth at it and giveth these three rules First if the cloud stayed about noone then they knew that it onely rested till they had refreshed themselves but if it staied in the afternoone before night that they journeyed no more that day they tooke it that then they were to stay there some while and so pitched their tents But if it made no stay till the evening they pitched no tents till the next morning and then if the cloud went not forward they then set up their tents These are onely Pererius conjectures and uncertaine And it otherwise may be gathered out of the Scripture that they did not pitch their tents till the cloud had staied two dayes at the least as we read Numb 9.20 When the cloud abode a few dayes in the Tabernacle they pitched their tents at the commandement of God and afterward vers 22. If the cloud tarried two dayes or a moneth or a yeere upon the Tabernacle the children of Israel pitched their tents It seemeth then by this that this was a rule unto them not to pitch their tents or settle their campe till after two dayes Beside they had Moses to give them direction also in this case when to encampe themselves who continually consulted with God 5. Now the manner of their removing was this when the cloud arose from the Tabernacle the Priests and Levites tooke up the Arke and carried it and when they went forward with the Arke Moses used this prayer Rise up O Lord and let thine enemies bee scattered and let them that hate thee flee before thee And when the Arke rested hee said Returne O Lord to the many thousands of Israel Numb 10.35 Hereunto the Prophet alludeth when hee saith The Lord shall arise and his enemies shall be scattered Perer. 6. This cloud began not onely now to appeare when they were come to their third mansion place in Etham as Hierome thinketh but straightway upon their setting forth from Ramesis though mention be made first of it here that proveth it not now first to have appeared as Moses is said first in this place to have taken Iosephs bones with him which was done notwithstanding at his first comming out of Egypt the Scripture observeth not alwayes the order of time in setting downe matters of historie but the coherence of the argument So neither did the cloud leave them at Aarons death as is the opinion of the Hebrewes for seven moneths after Aarons death who died in the fift moneth immediatly before Moses death when Iosuah was consecrated to succeed him mention is made of the piller of the cloud wherein the Lord appeared to Moses Deut. 31.15 See more of this quest 22. before 7. Gregorie maketh the appearing of the bright cloud by day a signe of Gods favour and mercie to his obedient people and the appearing of the terrible fire by night as a signe of his severitie and justice against the wicked and unbeleevers Gregor hom 21. in Evangel Ex Perer. 4. Places of Doctrine 1. Doct. Of the lawfull use of ceremonies Vers. 9. THis shall be as a signe unto thee upon thine hand c. As this place sheweth that there were then in the Church and so are still commendable ceremonies which the Lord hath instituted to be â—â—membrances of spirituall things as these were of their deliverance out of Egypt so their superstition is reproved that dwell in the externall ceremony not looking unto the spirituall sense Ferus as the Pharisies did which did weare their phylacteries and fringes yet forgot the law represented and signified by them 2. Doct. Christ the Mediatour both of the old and new Testament Vers. 21. IEhovah went before them He that is here called Iehovah is chap. 14.19 called the Angell of God which was none other but Jesus Christ Iun. the Prince and Captaine of his Church the Mediatour both of the old and new Testament according as the Apostle saith Heb. 13.9 Iesus Christ yesterday and to day and the same also is for ever 3. Doct. Christ sheweth us the way to the heavenly Canaan as the piller did direct the Israelites toward their Canaan Vers. 22. THe Lord went before them by day in a piller of fire This piller divers wayes represented Christ 1. He is the piller and upholder of his Church 2. He leadeth us the way unto eternall life as he himselfe saith I am the way the truth and the life Ioh. 14. 3. Aperit nobis viam maris rubei id est gratiam baptismi sanguine suo rubentes He openeth to us the way of the red sea that is the grace of baptisme died red in his bloud Rupertus 4. Christ is both a fire and a cloud that is both God and man 5. In noctâ— veteris testamenti paucis lucebat c. He did shine but to a few in the night of the old Testament as this fierie cloud gave light by night Ferus 6. But the most lively signification is this that Christ is that covering cloud under whose shadow wee are defended from the heate and stormes of temptation as the Prophet sheweth Isai. 4.6 Simler 5. Places of Confutation 1. Conf. Against the theatricall Pagean of the Masse Vers. 9. THey shall be a signe unto thee upon thine head These externall signets upon the head and frontlets betweene the eyes instituted at the first to a good end to put them in minde alwayes of the law of God they afterward superstitiously abused onely glorying in the outward ostentation of them so in Poperie the right use of the Supper of the Lord is turned into theatricum quâ—ndam actum Missa into a theatricall shew of the Masse calling men à communione ad spectaculum from the communion of the bodie and bloud of Christ to a gazing spectacle Simlerus 2. Conf. Against the adoration of reliques Vers. 19. MOses tooke the bones of Ioseph This maketh nothing for the adoration of the reliques of Saints which idolatrous use is still retained and practised in Poperie for Iosephs bones were carried to be buried they tooke up the bones of Saints and Martyrs after they have beene buried these were true bones they shew counters and ducks bones and such like trash for the bones of the Saints as hath beene found by
to have beene ten the first for want of water Exod. 17. the second likewise for water Numb 20. the third Exod. 14. when the Egyptians pursued them the fourth and fifth about Manna when they kept it till the morning and gathered it upon the Sabbath Exod. 16. The sixth murmuring was for flesh Exod. 16. and the seventh for flesh likewise Numb 11.4 The eighth for Moses absence when they made the golden Calfe the ninth when they tempted God in fighting against the Amalckites being forbidden Numb 14. The tenth upon the returne of the Spies which were sent to search the Land of Canaan Hieron dâ— 10. tentationib But if all the murmurings of the Israelites be summed together they will bee found more than ten not fewer than twenty And they were of three sorts either generall of the whole congregation or speciall of some few or particular of some principall persons 1. Their generall murmurings were upon these occasions first for things which they endured as the increasing of their bondage in Egypt at the first comming of Moses Exod. 5.21 their feare to be all destroyed of the Egyptians chap. 14.11 their wearinesse of the way Numb 11.1 their biting by Serpents Numb 21. Secondly for things which they wanted as for sweet and potable water Exod. 15.24 for bread chap. 16.3 for water in Rephidim Exod. 17. for flesh Numb 11. for water againe when Moses also offended Numb 20. Thirdly they murmured and disobeyed when any thing was imposed them which they liked not as twiâ—e they were disobedient about Manna in reserving it till the morning chap. 16.19 and in gathering it upon the Sabbath chap. 16.28 where although their murmuring be not expressed yet this their refractary disobedience could not bee without murmuring So they rebelled in fighting against the Amalekites and Canaanites being forbidden Numb 14.41 Fourthly they murmured when their expectation was deceived as upon Moses long absence Exod. 32.1 when they heard a false report of Canaan that the inhabitants thereof were invincible Numb 14. when Core Dathan and Abiram with their adherents were suddenly destroyed Numb 16.41 These murmurings in all were sixteene 2. The second kind of murmuring was of some speciall men as Core Dathan and Abirain with two hundred and 50. persons murmured against Moses and Aaron Numb 16.3 The third kind was of some principall persons as of Aaron and Miriam against Moses Numb 12. Of Moses himselfe at the waters of strife Numb 20. of Aaron being discontent and so negligent in his office because of the death of his two sonnes Nadab and Abihu Levit. 10.19 Here are foure more and unto these others by diligent observations may be added QUEST XXXIX Whether the wood had any vertue in it that Moses cast â—nto the water 25. ANd he cried unto the Lord and the Lord shewed him a tree 1. The Hebrewes thinke that this tree had no vertue at all in it to make the waters sweet but rather the contrary but that God would therein shew his power in healing one contrary by another as Elizeus did heale the waters by casting in of salt which was more like to have made them more bitter and our Saviour anointed the eyes of the blinde with clay and spittle which was an unlike thing to heale them 2. But it is more probable that there was some vertue in this wood to season and relish the water because it is said that the Lord shewed him or as the Hebrew word signifieth taught him the tree Tanquam tale jam liguâ—â—â—oc esseâ— quo posset hoc fieri As though it were such a kinde of wood as could doe this thing So Augustine reasoneth quaest 57. in Exod. to whom Calvinus and Simlerus consent for to what end else did the Lord direct Moses to that speciall tree more than to others unlesse we say that there were no trees there at all in the desert But the words will inferre another sense that seeing the Lord shewed him a tree there was a tree to be shewed as the Lord caused Hagar to see a fountaine not which newly sprung out of the ground but which was there before though she saw it not Gen. 21. The author of Ecclesiasticus chap. 38.5 affirmeth that there was vertue in the wood 3. But Iosephus is deceived who saith Moses fructum ligni accepit forte ibi jacens That Moses tooke a peece of wood lying there by chance whereas the Lord shewed it him and he further addeth that Moses did not cast in the wood because the people asked what it should doe but caused a great part of the water to bee drawne out of the fountaine and so the residue became sweet but this is also directly contrary to the text QUEST XL. Wherein the miracle consisted of healing the waters NOw although there were some vertue in this wood to heale the waters yet it was done not without a great mâ—racle 1. Which consisted not herein because the Lord Ostendit et lignum ubi nullum erat Shewed him a tree where none was for this is confuted before 2. Neither Quâ—a in tali natura ligni Creator demonstrator lâ—â—dandus est Because the Creator and shewer is to be praised in giving such a nature to the wood as Augustine in the same place for if the nature of the wood had done it it had not beene miraculous 3. But herein was the miracle that by the meanes of so small a peece of wood such a deale of water was changed as served such a great multitude Calvin And that it was suddenly and presently changed Simler And the waters were but made sweet only for that time and afterward returned to their bitter nature againe as Pliny before alleaged maketh mention of bitter waters there Iun. QUEST XLI Why the Lord used this meane in healing of the waters GOd could have healed the waters if it had pleased him without this tree But it pleased him to use this meanes for these causes 1. To teach us that we should not neglect the meanes which God appointed So the Lord divided the red sea and dried the way by a strong East winde Ezechias was healed by a lumpe of figges So God instructeth men and begetteth them to the faith by the ministery of men Simler 2. God hereby also reproveth their distrust and diffidence shewing Multa sibi in promptu esse remedia quibusque malis That he hath many remedies in store for whatsoever evils Calvin 3. Hoc medio uti voluit propter mysterium He would use this meane because of the mystery Ferus QUEST XLII Of the mysticall signification of this tree NOw what mystery is signified in this tree that sweetned the waters shall bee shewed in a word 1. Some by the bitter waters doe understand the killing letter of the Law which is impotable and unpleasant but being qualified by the Gospell Iam dulcâ—â— erit litera The letter of the Law becommeth pleasant Ferus 2. This tree was a figure of that rod which should come of the
much away Simler 4. Now further it is to be observed that this 15. day of the second moneth when Manna was given was the same day which was prescribed for them to keepe the Passeover in that were uncleane Numb 9. signifying thus much that the true Manna was not given to the Jewes which observed the first legall pasch but to the Gentiles which were uncleane through their filthy Idolatry Christ the true Passeover was offered and this was the second pasch under the Gospell which succeeded the first pasch under the Law Ferus ex Gloss. ordinar QUEST III. Whether all the children of Israel murmured Vers. 2. ANd the whole congregation of the children of Israel murmured 1. The word Lun here used signifieth to persist as also to murmure but the latter is more proper they persisted obstinate and opposed themselves by their murmuring against Moses and Aaron 2. It is like that there were some godly persons among them that murmured not as Caleb and Ioshua but because they were but few in respect of the rest all are said to have murmured Lyran. and even the Saints also are not without some infirmities Ferus 3. The whole congregation therefore is said to murmure both because it was generall throughout the campe and in regard of the manner they assembled tumultuously against Moses and Aaron and shewed their discontent Simler 4. It is added in the desert to shew the cause of their murmuring the place where they were was barren and dry and yeelded no hope of any succour or comfort Iun. And beside their wretched nature appeareth that being in such misery and distresse which should have stirred them to prayer they fell to murmuring Simler 5. This famine then which they endured was the more grievous in these three regards because all their provision which they had brought out of Egypt was spent and there was small hope of any new supply in that vast and barren desert and beside the multitude was so great that a little provision would not suffice Borrh. 6. So for this cause all the congregation is said to murmure both to include the Levites who also murmured with the rest and there were beside other strange people mingled with the Israelites who set them on worke to murmure as we reade Numb 11.4 Tostat. quaest 1. QUEST IV. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. AGainst Aaron and Moses Yet afterward verse 8. they are said to have murmured not against them but against the Lord the reason is this 1. Because they were the servants and Ministers of God and he which murmureth against Gods Ministers contemneth God himselfe Genevens And Moses so saith Vt adversus illum se scirent murmurasse qui illos miserat That they should know that they had murmured against him who had sent them August quâ—st 59. in Exod. 2. They are said then to murmure against Moses and Aaron because their speech was directly against them and to them but in effect it was against the Lord because not Moses and Aaron but the Lord had brought them out of Egypt which the Israelites repented them of and were discontented with Lyran. and beside that which they murmured for the want of flesh and of bread Moses could not give them but God Thostat quaest 1. QUEST V. Of the grievous murmuring of the Israelites Vers. 3. O That we had died by the hand of the Lord c. These murmuring and obstinate Israelites doe diversly offend 1. In their ingratitude in extenuating the benefits which they had received upon every occasion they looke onely unto their present state and place where they were and thinke not of the place of bondage whence they were brought Pellic. 2. They preferre carnall things before spirituall the flesh-pots of Egypt before the glorious presence of God who now shewed himselfe visibly among them Ferus 3. They preferre their miserable bondage in Egypt with their grosse flesh-pots before their glorious liberty being in some want whereas men will even with the losse of their lives redeeme their liberty Marbach 4. Yea they untruly accuse Moses and Aaron as though they had brought them out for their destruction whereas they did therein nothing of their owne head but as the Lord directed them Ferus Pellican 5. Yea they call their glorious vocation from bondage to liberty a death and destruction Borrh. QUEST VI. How the Israelites are said to have fit by the flesh-pots of Egypt WHen we sate by the flesh pots 1. The word sir signifieth both a pot and a thorne because they used to hang their pots upon hookes of iron or wood like unto thornes and so the meaning is that they sate by the pot hangers whereon they used to hang their pots Oleaster 2. Some thinke this is spoken because they had flocks of cattell in Egypt whereof they might have fed if they would but they did rather use to eat of fish and fowle which they had there in abundance Gloss. ordinar 3. But though the Egyptians abstained from the flesh of bullocks and sheepe it is like the Israelites had their fill and their fitting by the flesh pots both noteth their security Lyran. and their carnall voracity and greedinesse Sedebant affectuoâ—e They sate gaping over the pots Tostat. They had cattell in the desert but if they should have eaten of them they might soone have killed them all up 4. But it is very like that they speake somewhat lavishly in the commendation of Egypt as Dathan and Abiram did call it a land that flowed with milke and hony Numb 16.13 of purpose to disgrace and diminish the true praise of the land of Canaan which indeed was the land that flowed with milke and hony 5. Some thinke further that they had no such store of cattell in the wildernesse because of the want of pasture oâ— that they spared that kinde of flesh lest they should want for sacrifice but it is not like that this people had any such religious thought at this time therefore it is more probable that they longed not for such kinde of flesh which was at hand but for the flesh of fowles such as they used to eat in Egypt and they wanted now for the nature of discontented people is to loath such things as they have and to covet and desire that which they have not and in that the Lord giveth them quailes it seemeth hee satisfied their owne desire but to their further hurt in sending that kinde of flesh which they lusted after Sic fore Gloss. Ordinar QUEST VII In what sense the Lord saith he will raine bread from heaven Vers. 4. I Will cause bread to raine from heaven 1. Some thinke that by bread is understood generally any kinde of nourishment after the manner of the Hebrew phrase Gloss. ordinar Lyran. Oleaster But Augustines reason overthroweth this interpretation Nam isto nomine carnes complectuntur ipsa enim alimenta sunt for so also the flesh
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 of the next sonne of Aaron which should succeed him which
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 it should not be lawfull to offer their sacrifices elsewhere
here is taken for the singular according to the Hebrew phrase Oleaster As so the Lord saith I have made thee Pharaohs god chap. 7.1 where the word is Elohim in the plurall and sometime a word of the plurall number is joyned with an adjective of the singular as Isai. 19.4 I will deliver the Egyptians into the hands adonim kasheh Dominorum duri of Lords hard where the adjective is put in the singular sometime the adjective that is joyned with it is put in the plurall also but the relative in the singular Iosh. 24.19 Elohim kadashim his he is holy gods that is an holy God so likewise sometime Elohim is put with a verbe singular as Gen. 1.1 Bara Elohim creavit Dii God created sometime with a verbe in the plurall as in this place asherjeeben which may goe before us So then Elohim gods in the plurall is here put for the singular Make us a god Tostat. qu. 4. QUEST VIII How the Israelites would have their god to be made to goe before them TO goe before us 1. It is evident by this wherefore they desired a visible god to be made not to that end that they might with greater libertie eat and drinke feast and play before the idoll which they could not doe before the Lord for the Lord did allow them to rejoyce before him in sober and seemely manner Nor yet because they bee like unto other nations to have some visible image to worship but they shew the end thereof that they might have some visible presence to goe before them Tostat. qu. 6. 2. And whereas Moses being absent they might have desired some other guide in his place to direct them they doe not so both because they know none could be given them like unto Moses and if such an one might be found he was subject to the like danger as they imagined Moses to be fallen into they desire rather some visible god to be given unto them Tostat. qu. 8. 3. Neither were they so senselesse to thinke that an idoll made of silver or gold which hath eyes and seeth not eares and heareth not could goe before them 4 And Tostatus conceit is too curious that because they had seene images in Egypt which had as they thought a certaine divine power in them speaking sometimes and making answer unto demands And among the rest the Egyptian God Apis which was like a pide bull did appeare once in a yeare unto them and used to goe before them unto Memphis and all the Egyptians followed after playing upon their harpâ— and other instruments he thinketh that the Israelites desired the like god to bee given them that they might have an image made endued with some divine power to goe before them But they never had seene any image in Egypt made with mens hands to stirre and move and walke before them The Egyptian god Apis was either a very pide pull indeed or the devill in that likenesse therefore they having seene no such president in Egypt it is not like they imagined any such thing 5. Wherefore these Elohim gods which they desire to be made were none other but images as Laban so calleth his little images gods Gen. 31. Gallas This then is the meaning that some image may be made them quae admoneret eos praesentiae divina which should admonish them of the divine presence Osiander And they say in effect but thus much Instituâ— nobis cultum c. Appoint us some kinde of worship that God may be reconciled unto us Vt pergat nos praecedere That he may go forward still before us as he hath begun Ferus So then their meaning is not that the idoll to be made should still goe before them but that God represented and reconciled thereby might goe on still with them QUEST IX Why the people came to Aaron rather than to Hur his fellow governour BUt it will bee here questioned why the people demand this rather of Aaron than of Hur who was joyned with him in the government chap. 24. 1. R. Salom. maketh this the reason because that the people had killed Hur because he resisted them and this he saith was the manner of his death al the people came and spet into his mouth and so choaked him But it is not like if Hur in so good a cause had given his life that it should have beene omitted Phinehes fact in slaying the adulterer and adulteresse is commended and honourable mention is made thereof but Hur had beene more worthie to have beene recorded for not killing but in suffering himselfe rather to bee killed in defence of Gods pure worship Tostat. qu. 3. 2. Neither yet is it to be supposed that Hur was dead for some mention then is like to have beene made of his death being a principall governour and of the peoples lamentation for him 3. Therefore although Hur may bee thought to have yeelded and consented to their motion as well as Aaron as not being a more holy man than hee yet because Aaron was the chiefe and more principall he onely is mentioned Tostat. qu. 3. QUEST X. Whether at this time the Israelites wanted the presence of the cloud FUrther whereas they desire gods to bee made to goe before them it will be here objected that they had the presence of the cloud which went before them and they therefore needed not to have had any other guide 1. Oleaster therefore thinketh that the cloud might at this time be taken out of their fight but this opinion is briefely confuted before quest 4. the cloud did not leave them till they came into the land of Canaan when the manna also ceased Iosh. 5. 2. Some make the blinde curiositie of the people the cause why they regarded not that ordinarie signe of Gods presence but requested some figure and representation of God answerable to their vanitie Calvin So also Chrysostom Adhuc iâ—spicis quod miraris oblitus es largitoris Thou seest daily that which thou wonderest at namely the manna which fell every morning and thou forgettest the giver 3. But this also may bee joyned to the former reason they had staied 40. dayes in a plat and the cloud stirred not they had continued as long in this place about mount Sinai even fortie dayes as they had beene in all the mansion places since their comming out of Egypt and so they might doubt that this cloud should be their direction no longer to goâ— before them into the promised land and therefore they desire another guide QUEST XI Why they say they knew not what was become of Moses Vers. 1. FOr of this Moses c. we know not what is become of him c. 1. R. Salom. thinketh they supposed he had beene dead and that Satan had made such an apparision in the aire as if they had indeed seene a coffin as if Moses had beene dead and his bodie put into it But if they had conceived that Moses were dead they would not have spoken