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 have their ministerie the more reverenced and had in
and blesseth God he blesseth neither bread nor wine the Preist blesseth and halloweth the cup. 4. He bringeth forth bread and wine to Abraham the Priest onely delivereth bread to the people and keepeth backe the cup. 5. Melchisedeck brought bread and wine in substance as is touched before the Masse-priest saith their substance is changed 6. Melchisedeck worshippeth God not the bread and wine the Masse-priest adoreth both So that in truth this example of Melchesedeck if they will stand to their tackling maketh altogether against the popish Masse sacrifice and nothing for it 4. Confut. Wherein Melchisedecks Priesthood consisted WHerein then the comparison holdeth betweene Christ and Melchisedeck the Apostle sheweth Heb. 7. 1. As Melchisedeck is interpreted a King of righteousnesse so our blessed Saviour was indeed a King of righteousnesse Isay. 11.4 With righteousnesse shall he judge the poore 2. Melchisedeck was King of Salem that is of peace Heb. 7.2 so the Messias is a Prince of peace Isa. 9.6 3. Melchisedeck was without father or mother that is they are not mentioned in the story but Christ was truly without father as he was man and without mother as God 4. Melchisedeck was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without genealogie so none can declare Christs generation as he is God Isa. 53.8 5. Melchisedeck had no beginning of his life or end of his dayes that is expressed in the Scripture but Christ the word is truly without beginning being from all eternity neither shall he have any end He is Alpha and Omega the beginning and the end Revel 1.8 6. As Melchisedeck was both a King and a Priest so our Saviour is Prince of all the Kings of the earth Revel 1.5 and he is our great high Priest Heb. 4.14 7. But especially in these three points following did Melchisedeck resemble our Saviour as Melchisedeck was not a Priest anointed with any materiall oyle as Aaron but declared so to be by Gods owne mouth and the testimony of the spirit so Christ was anointed by the spirit of God Luk. 4.18 and made a Priest by an oath The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 7.21 8. As Melchisedeck was greater than Abraham for he blessed him and than Levi that payed riches in Abrahams loynes Heb. 7.4.9.10 so the Priesthood of Christ is greater than the Priesthood of Aaron 9. But herein most of all is Melchisedeck likened to the sonne of God because he received his Priesthood from none nor passed it over to any other in like manner as Christ succeeded none so neither doe any succeed him but he endureth ever and hath everlasting Priesthood Heb. 7.24 Object As Christs Priesthood is everlasting so it was necessary that he should have a sacrifice which should continue for ever 1. Which cannot bee the sacrifice upon the Crosse for that was but once done 2. Therefore it can be no other than the sacrifice of the Eucharist 3. neither doth it suffice to say that the efficacie or vertue of his sacrifice upon the Crosse continueth for ever for in this sense Noahs sacrifice might be said to be eternall because the efficacie of it remaineth still in keeping the world from being destroyed by water Perer. disp 7. in 14. Genes Answ. 1. But the Apostle sheweth the contrary that the once oblation of Christs body is that everlasting sacrifice of our high Priest Heb. 10.14 With one offering hath he consecrated for ever them that are sanctified 2. But the dayly sacrifice of the Masse it cannot be the Apostle saith which needed not dayly as those high Priests to offer up sacrifice Heb. 7.27 that cannot be an everlasting sacrifice which is dayly renewed and the sacrifice offered in the Church shall determine with the militant state thereof in earth and therefore cannot be everlasting 3. Noahs sacrifice procured no eternall or spirituall but a temporall benefit though to continue while this world lasteth and Christs sacrifice gave that durable force to Noahs sacrifice which was a figure thereof therefore Noahs sacrifice cannot be called everlasting or himselfe an everlasting Priest seeing that efficacie was not in himselfe or his sacrifice but in Christ the everlasting Redeemer and Priest 6. Places of Morall observation 1. Observ. Light afflictions goe before heavy judgements Vers. 2. THese made warre with Bala king of Sodom c. The Lord before he purposeth to bring an utter destruction upon any doth first admonish them with light punishments so he healeth with Sodome first they are scourged by these foure Kings of the East but seeing they received no warning thereby afterward the Lord rained upon them fire and brimstone Perer. We learne then that we should not neglect the gentle corrections of God lest they draw on heavy judgements thus God dealt with his owne people who were chastised sometime by a famine by the sword by the pestilence but when none of these would serve they were swept away and carried into captivity 2. Observ. To dwell among the wicked is dangerous FUrther in that Lot was carried away with the Sodomites we see that good men may together with the wicked taste of temporall judgements and what a dangerous thing it is to have any habitation or dwelling among the ungodly Muscul. therefore the Scripture saith Goe out of her my people that ye be not partakers in her sinnes that ye receive not of her plagues Revel 18.4 3. Observ. Rebellion no not against hard governours is to be attempted Vers. 4. TWelve yeares were they subject c. but in the thirteenth they rebelled first we see the justice of God in punishing the wicked life of the Sodomites with a tyrannicall government so the Prophet pronounceth this a curse upon the ungodly set thou a wicked man over him Psal. 109.6 Beside God punisheth the Sodomites for their rebellion where then a government is established though it be hard and unjust nothing is tumultuously to be attempted against it as the Lord commandeth that the King of Babylon who was but an hard Lord should be served and obeyed Ier. 27.8 Calvin 4. Observ. Riches evill gotten commeth to an evill end Vers. 12. THey tooke all the substance of Sodome c. They which used not their wealth to the good and comfort of the poore as the Sodomites did not Esech 16.49 doe heape it up to bee a prey for the enemie Calvin so the King of Babel boasteth That as a nest he had found the riches of the people Isa. 10.14 which they had first wrongfully scraped together 5. Observ. Gods enemies and the enemies of our Church our enemies Vers. 20. WHich hath delivered thine enemies c. Lots enemies are called Abrahams enemies and so indeed wee should account the enemies of Gods people and Church our enemies though in particular they have not hurt us Luther So the Prophet saith Doe not I hate them that hate thee c. I hate them with an unfained hatred as though
the Lord and said c. 1. Some as the Hebrewes doe altogether blame Moses in expostulating thus with God and lay upon him an imputation of a grievous sinne and for this cause they say the Lord would not suffer Moses to enter into the land of Canaan But if Moses herein had committed so great an offence the Lord would not have vouchsafed him so gratious an answere 2. Neither yet is Moses altogether to be excused as some thinke that he speaketh not out of his owne sense but in the peoples Augustine thinketh that he uttered not verba indignationis sed inquisitionis orationis words of indignation but of inquisition as desirous to be further instructed 3. But in that Moses was impatient of delay and complaineth that the people were not yet delivered whereas the Lord had before told Moses that Pharaoh would not let them goe at the first this sheweth Moses forgetfulnesse and herein his faith and infirmitie strive together Simler Borrh. QUEST IX How the Lord is said to afflict his people Vers. 22. WHy hast thou afflicted this people 1. God is said to afflict his people not onely because he suffered it to be done for so as Thostatus reasoneth God might as well be said to lie because he permitteth it to be done 2. Neither onely because the message which the Lord sent by Moses to Pharaoh was the occasion of this persecution Perer. 3. But beside that such evils as are punishments of sinne and not sinne may be caused by the Lord as the Prophet saith Shall there bee any evill in a citie and the Lord hath not done it Amos 3.6 The Lord is said to afflict his people as by whose providence their affliction was sent and the Lord directeth the same to his glory the good of his people and the destruction of his enemies Simler 4. Places of Doctrine 1. Doct. The beginning of our calling alwayes most difficult Vers. 23. SInce I came to Pharaoh to speake in thy name he hath vexed thy people c. This people being neere unto their deliverance are more grievously vexed so the beginning of a mans calling and turning to God is alwayes most difficult and Satan seeketh by all meanes to supplant them that are departing from him so it is said in Ecclesiasticus chap. 2.1 My sonne if thou wilt come into the service of God prepare thy soule to tentation Ferus Pererius 2. Doct. The preaching of the law discovereth and reviveth sinne FUrther in that by Moses preaching to Pharaoh he was thereby more incensed and his cruelty increased we see what the preaching of the Law worketh without the Gospell it reviveth sinne and discovereth that which before lay hid as the Apostle saith Sinne tooke occasion by the commandement and wrought in me all manner of concupiscence Rom. 7.8 Ferus not that the law is evill or properly bringeth orth or causeth sinne but mans corrupt nature thereby taketh occasion and rebelleth against the commandement and so sin which before lay hid and secret is made more manifest and beginneth to shew it selfe see Rom. 7.12.13 5. Places of Controversie 1. Conf. Not Protestants but Papists and Romanists the raysers of rebellion and plotters of treason Vers. 1. THen Moses and Aaron went and said to Pharaoh c. thus saith the Lord God of Israel Pererius here upon giveth this note that Moses notwithstanding the unjust vexation of his people doth not cause them to rebellion but goeth in peaceable manner to the King so farre he collecteth well then he proceedeth and very untruly chargeth the Protestants whom he blasphemously calleth Hereticks in this manner Qui specioso quodam obtentu nescio cujus libertatis religionis Evangelicae omnia humana juxtaque divina jura confundentes ac pervertentes rapinis incendiisque ac caedibus sectam suam fundare propagare ac confirmare conati sunt Who by a goodly pretence of I know not what libertie and the religion of the Gospell confounding and perverting all humane and divine lawes endevour by rapines burning and slaughter to establish propagate and confirme their sect Perer. in cap. 5. disput What could be said or devised more maliciously against the profession of the Gospell If one word onely be changed and for Evangelicae put in Pontificiae if for the religion of the Gospell he had said the Popish religion nothing could be uttered more truly For we call the heaven and earth to witnesse that we are free from such imputations of rebellion as the late dayes of the Marian persecution in England can plentifully testifie when many hundred Martyrs willingly laid downe their lives like meeke lambes and patiently committed their bodies to the fire not inciting the people to any insurrection or stirring against their Prince But the Romanists all the dayes of Queene Elizabeth our late Sovereigne of blessed memorie tooke a quite contrarie course they would never suffer her to be at rest but first attempted a rebellion in the North after in Ireland then procured the Spanish nation to enterprise a professed invasion wherein the Lord shewed himselfe our protector from heaven not contented herewith they hatched as cockatrice egges many unnaturall treasons against her sacred person but the Lord preserved his annointed from their wicked conspiracies and granted her in despite of them all to end her dayes in peace Since which time their heads have beene working and have disquieted and endangered the state first by conspiracie of some Popish Priests combined with some more noble in birth than in any other condition or part of true nobilitie And of late by the desperate plot of some miscreant Gentlemen Jebusited by that wicked seed and seminarie of Satan they would have undermined the Parliament house set the same on fire and made an end at once of his sacred Majestie with all his honourable States and Peeres more cruell than Caligula which wished that all the Senators of Rome had but one necke that he might have stricken it off at once Now let all men judge whether these be not the men rather which pervert all humane and divine lawes which with fire and sword would make havocke of all the very enemies of all pietie and humane societie 2. Conf. Against the Epicures that denie the divine providence Vers. 20. WHy hast thou afflicted this people c. This teacheth that afflictions and calamities which are sent upon the people doe proceed from God and are governed by his providence contrary to the wicked opinion of Epicures who did not acknowledge any divine providence in the world but ascribed all to fortune and chaunce like to these whom the Prophet speaketh against Who were frosen in their dregges and said in their heart the Lord will neither doe good nor evill Zephan 1.12 6. Places of Exhortation and morall duties 1. Observ. The neglect of the service and worship of God procureth plagues Vers. 3. LEst he run upon us with the pestilence The neglect then of the service of God
commendation of himselfe But no such supposition iâ— here necessarie for Moses here ascribeth nothing to himselfe but onely sheweth how â—hey were set apart of God for this great worke neither is all kind of boasting unlawfull namely such as is referred to the glory of God as Saint Paul did say of himselfe that he laboured more than all the Apostles 2. As Aaron iâ— in the former verse set before Moses as having the preeminence of nature because he was eldest so here Moses is set before Aaron as having the preeminence of grace who was first called and from whose mouth Aaron was to receive direction and by whose hand Aaron was consecrated to the Priesthood Pellican QUEST XVI In what sense Moses saith he was of uncircumcised lips Vers. 30. I Am of uncircumcised lips and how should Pharaoh heare me c. 1. Whereas the Septuagint read of a small voyce Augustine moveth this doubt that Moses should be said to have so small a voice as though Pharaoh onely had not beene able to heare them quâ—st 7. in Exod. But this doubt ariseth upon ignorance of the originall for the true reading is I am of uncircumcised lips 2. As circumcision properly signifieth the cutting off that which is superfluous in the bodie and so consequently of any superfluitie in any power or facultie so uncircumcision signifieth the remaining of that superfluous part either in any part or power of the bodie or of the soule so because Moses stammered in his speech and so doubled many superfluous syllables in that sense he saith his lips that is his words uttered by his lips were uncircumcised Iun. But that which is uncircumcised is also taken for that which is polluted and defiled as S. Stephen saith Act. 7. that the Iewes were of uncircumcised hearts and eares Perer. But this is diligently to be marked that God notwithstanding Moses so oft complaineth of this naturall defect and imperfection yet would not take it from him but giveth him the supplie of his brother Aarons eloquence that Moses should not be sufficient of himselfe Perer. 4. Places of doctrine 1. Doct. Knowledge still increased the neerer they approched to the time of the Messias Vers. 3. BVt by my name Iehovah was I not knowne The Lord did more fully reveale himselfe to Moses than to Abraham David saw more than Moses of Christ as it is extant in the Psalmes and evident by the particular prophesies of the Messiah Daniel saw more than David describing the very time of the Messiahs comming The Apostles saw more than the Prophets which desired to see those things which they saw and did not see them Matth. 13. Thus we see that still in processe of time knowledge increased and more still was added unto it and the neerer they came unto the time of the Messiah the greater was the light Gregor homil 16. super Ezechiel 2. Doct. God performeth his promises for his owne mercy and truths sake Vers. 4. AS I made my covenant with them The onely cause that moveth the Lord to be gratious to his people is the remembrance of his covenant which proceeded from his love there was nothing in this unthankfull people to procure the love of God toward them So the Apostle saith Herâ—iâ— iâ— love not that we loved God but that he loved us 1 Ioh. 4.10 Piscat 5. Places of confutation 1. Conf. Of certaine Hereticks that take exception to the authoritie of the booke of the Canticles Vers. 3. I Appeared unto c. by the name of almightie God Certaine Heretikes because God was knowne to Abraham by his name Shaddai to Moses by his name Iehovah and there is no booke in Scripture beside the Canticles wherein some of these names of God are not found have impiously taken exception upon this reason against this booke Contra. True it is that in the Canticles which are indited to set forth the sweet spirituall love betweene Christ and his Church the fearefull and terrible names of God are omitted in stead of omnipotent the Church calleth Christ her Spouse peaceable and lovely for Lord her Spouse her beloved for Iehovah that ineffable name she compareth him to a bundle of Myrrhe and to an Ointment powred out so Christ also giveth unto the Church amiable termes as Sister Spouse the Dove and such like and this is the cause why those fearefull names are omitted in that bookes Perer. And for the same cause Christ in the Gospell setteth not forth God under the names of Adâ—nai Shaddai Iehovah as in the Law but under the name of God and our Father because the Gospell bringeth peace and comfort not feare and terror sic Zeigler 2. Conf. Of the Iewes that attribute great force to the letters of the name Iehovah BVt by my name Iehovah was I not knowne The Jewes ascribe much unto this name affirming that by the vertue thereof miracles may be wrought and that Christ did thereby effect his great works they attribute unto this name power to cast out deuils to adjure spirits to heale diseases and hereupon Magicians in their devilish invocations abuse the names of God Elohim Adonai Iehovah Contra 1. Words have no vertue or propertie beside the signification If by words pronounced any thing bee effected it proceedeth of faith not of the sound of the words if any words of themselves wrought any thing most like the words of prayer yet not the words but the prayer of faith saveth Iam. 5.15 If it be answered that the uttering of the name of Iehovah to such purposes is with faith I replie that it cannot be because faith is grounded upon the word but they have no warrant out of the word that the syllables of the name Iehovah have any such force 2. Indeed in the name of Iehovah that is by faith in his name many great works have beene done but not by vertue of the letters and syllables As the seven sonnes of Sceva a Jew by the bare name of Iesus could doe nothing Acts 19.14 but by faith in his name were miracles wrought Act. 3.16 3. Christ wrought miracles not by words and syllables but because he was Iehovah the Lord of life and power himselfe he by his owne power brought forth these wonderfull works 4. Iosephus writeth that Alexander meeting Iaddâ—a the high Priest in his priestly garments having the name of Iehovah in his forehead did fall downe at his feet and worshipped But this was not done by vertue of those letters but by the power of God for being secretly asked of Parmenio why hee whom all men adored fell downe at the high Priests feet answered Non hunc se adorare sed Deo cujus pontifex esset honorem illum habuisse That he worshipped not him but yeelded that honour to God whose Priest he was 6. Places of morall use 1. Observ. The greater light of the Gospell requireth greater faith Vers. 3. BVt by my name Iehovah was I not knowne This then was a just rebuke unto the Israelites that
of light much more take upon him the shape of a Prophet Out reasons are these 1. Tertullian saith Absit ut animam cujusquam sancti à daemone extractam credamus Far be it from us to thinke that the soule of any holy man can bee brought out by witchery lib. de anima Pererius answereth that the Witch called not up Samuel but it was Gods worke to send him preventing the Witches enchantments Contra. But this is not to bee admitted because the Scripture calleth it an abomination to the Lord to aske of the dead Deut. 18.12 the Lord would not be accessary to any thing which is an abomination before him 2. The true Samuel would not have suffered Saul to have worshipped him with a religious worship as the counterfeit Samuel doth so reasoneth Augustine Pererius answereth that this was not such adoration as is due unto God but that reverence which may be yeelded to Angels and Saints Contra. There are but two kindes of adoration a civill and religious the religious veneration is onely due unto God and therefore refused by the Angel Revel 22. the civill this was not as appeareth by Sauls submisse behaviour and superstitious devotion 3. This Samuel saith Why hast thou disquieted me But Samuels soule being at rest in Abrahams bosome was out of the Devils reach he could not disquiet it Pererius answereth that Saul did disquiet it occasionaliter by giving the occasion not efficaciter as being the efficient cause thereof Contra. But if Samuel spake these words then hee was in truth disquieted the question is by whom if not by the Devils meanes occasioned by Saul than by God but I thinke it will not bee confessed that God disquieteth the soules of his Saints being at rest 4. If the Lord vouchsafed not to answer Saul when hee lawfully sought unto him neither by his Priests nor his Prophets how is it like that the Lord should answer by his Prophet and when he useth unlawfull meanes Pererius answereth that God did not vouchsafe to answer him by any such meanes that hee might know that God had forsaken him but now not seeking unto God but unto a Witch God doth send him a sorrowfull message by that Prophet whom hee would not harken unto while hee lived Contra. Yet is not the objection removed that God should rather answer Saul using unlawfull meanes than when hee used lawfull first if the not answering before shewed that God had left him then the answering now by a Prophet of Gods sending argueth that hee was not altogether forgotten If it bee said that Saul knew him not to bee sent of God but raised by a Witch then it will follow that this Samuel kept him in that error without reproofe which the good Prophet would not have omitted Againe if the heavy answer and message of evill tidings was a signe that God neglected him why then did not the Lord vouchsafe to answer him before at all God would answer him neither good nor evill Thirdly this Prophet being dead could bring him no worse tidings now then he did when he lived that his Kingdome was rent from him and given to another 5. Some adde this as a fifth argument that Samuel would not have said To morrow thou shalt be with mee that is in the state of happinesse seeing hee knew that the Lord had cast him off Pererius thinketh that hee did meane he should descend in generall to hell as all before Christs comming did though not to that region and place of hell Limbus Patrum where the Fathers were Contra. But first Pererius must shew us out of Scripture that there be divers hels In the parable of the rich glutton there are but two places mentioned after this life Abrahams bosome a place of rest whither the Angels carried the soule of Lazarus and a place of torment where the rich man was That Abrahams bosome was no part of hell beside Augustines opinion who cannot thinke taâ—tae felicitatis sâ—â—um membrum inferorum c. that a place of sâ—ch great happinesse was a member or part of hell the text it selfe evidently sheweth as much because it was a place of comfort and joy and of great distance from hell and the Angels of light did minister there who remaine not in the kingdome of darknesse And againe that the Patriarkes and Prophets before Christ were in heaven our Saviour testifieth Many shall come from the East and West and sit downe with Abraham Isaack and Iacob in the Kingdome of heaven Matth. 8.11 Abraham Isaack and Iacob then were now in the Kingdome of heaven and yet Christ in their opinion had not then harrowed hell nor yet emptied Limbus Patrum Some doe expound these words thou shalt be with mee generally of the state of the dead Iun. But beside the opinion of some Hebrewes that doe take these words to bee spoken of Sâ—uls particular state that he should be in some place of rest where Samuel was and hereupon they inferre that Saul died penitently where we receive their interpretation but refuse their collection as being builded upon a false ground the testimony of a lying spirit this place is like to that where David saith of his infant departed I shall goe to him 2. Sam. 12.23 which words doe not onely signifie a generall kinde of departure but a resolution in David that it was well with his child Like also unto this is that phrase Gen. 25. that Abraham was gathered to his people and in the same chapter that Ismael was gathered to his people which seemeth to insinuate that each went unto his people and that Abraham was associate unto the just and righteous departed See more hereof Quest. 15. upon Genes 25. And hereunto the Apostle seemeth to allude when he saith Hebr. 12.23 Yee are come c. to the congregation of the first borne c. to the spirits of just and perfect men shewing the society and communion which we have with the people of God gone out of the world 6. Places of Morall use 1. Mor. They that humble themselves shall be exalted I Have made thee Pharaohs God Moses who before so abased himselfe that hee by all meanes would have declined his calling excusing him by his insufficiencie now the Lord doth exalt him making him superior to Kings he should be as a God to Pharaoh not whom Pharaoh should worship but whom he should feare and stand in awe of he should be as a God to bring plagues and judgements upon him and his land and to remove the same againe Thus is that saying of our Saviour fulfilled He that humbleth himselfe shall be exalted 2. Mor. Gods commandements are simply without any exception to be obeyed Vers. 6. SO Moses and Aaron did as the Lord commanded so did they This repitition is not needlesse but sheweth that they most exactly performed all given them in charge the commandements of God must be obeyed without all exception or limitation An Emperour of Rome commanded a workman from the
could punish them by so small a creature they might thinke that if God armed the greater creatures against them they should not endure it Simler QUEST XIV Why the Lord by the stretching out of Aarons rod brought forth lice Vers. 17. AAron stretched out his hand with his rod. It was not Aarons rod or hand that of it selfe could doe any such thing God needed not any of these meanes but thus it pleased him that this plague should bee wrought 1. To shew his great power that is able to doe great things by weake and small meanes 2. And that not only he hath power in himselfe to doe whatsoever it pleaseth him but that hee can give power unto his creatures to execute his vengeance so the Lord is able by himselfe and by others to bring forth his judgements 3. This hee did also to shew how much hee setteth by his elect to whom hee giveth such great power and to countenance the ministry and calling of these his servants Ferus QUEST XV. Why the Sorcerers could not bring forth lice Vers. 17. NOw the Enchanters assayed likewise with their enchantments to bring forth lice c. 1. The Sorcerers could not bring forth lice not as the Hebrewes imagine as Lyranus and Thostatus report of them because they cannot bring forth any creature lesse than a barly corne for if they could produce to the sight greater creatures they might more easily have compassed the lesse whose generation is not so perfect but commeth out of corruption Indeed in artificiall workes it is harder to worke upon a small substance and therefore Pliniâ— commendeth the curious devices of certaine workemen for their smalnesse as Cicero telleth of the Iliades of Homer written so small that they might bee put into a small nutshell Callicrates made antes of Ivory so little that the partes thereof could not be perceived Mirâ—ecides made a ship that a Bee might cover it with her wings But in naturall workes the reason is contrary the lesse workes are more easily perfected for the force of nature worketh from within but the artifices applieth his instruments without and cannot therefore worke upon every small substance 2. Rupertus hath this conceit that the Sorcerers did indeed bring forth lice as they did frogs before but because they did not sting and bite as the true lice which Aaron caused their fraude was discovered but this is contrarie to the text which saith they endevoured or wrought to bring forth lice but could not 3. Cajetanus thinketh that the Sorcerers did erre in their worke and did not applie their enchantments aright and so failed But it proceeded not from any vertue of their enchantments that they did counterfeit the three signes before but of the will and power of Satan who is not tied to these enchantments which are but a signe and ceremonie of their covenant and league with the devill therefore though they had failed in some circumstance the devill would not have forsaken them seeing they wrought under him and for him if it had been in their power 4. Augustine maketh this the reason why the Magicians were confounded in this third plague but it was the fourth signe counting the turning of the rods into serpents for the first to signifie that the heathen Philosophers some of them had knowledge of the Father and Sonne but erred concerning the holy Ghost But beside that some of the philosophers did see as in a cloud the mysterie of the Trinitie as both Cyrillus Eusebius Theodoret witnesse Plato in his writings maketh mention of God the Father the Word and the Minde this is rather a mysticall than historicall reason And if to seeke the cause thereof we neede flie unto mysteries it rather signifieth thus much that many of the philosophers did know divers things concerning God and his creatures but they were ignorant altogether of the Trinitie Perer. 5. The sorcerers then were hindred by the power of God who suffered them hitherto to deceive by their Satanicall illusions but now by a superiour commaunding power he controlleth the power of darkenes Simler Pererius Pellican Cajetan Ferus And Satan is hindred in his working two waâ—es either altogether that he cannot do what he would as in this place or when he is permitted to doe any thing yet the Lord so disposeth as that he cannot atchieve that end which he intendeth as appeareth in the temptation of Iob Borrh. And the Lord confoundeth them in this small and base creature for their greater confusion when their mysticall working by the operation of Satan is there restrained where they thought most easily to have prevailed Ferus QUEST XVI What the sorcerers understand by the finger of God Vers. 19. THis is the finger of God 1. Some by finger understand the plague it selfe as the Chalde Paraphrast as though in effect the sorcerers should confesse thus much that this plague was of God and they could not resist it so Iob saith the hand of God hath touched me cap 19.21 2. Augustine by the finger of God understandeth the spirit of God whereras Saint Luke saith that Christ cast out devils by the finger of God cap. 11. Saint Matthew saith by the spirit of God and fitly is the spirit compared to the fingers that as the fingers proceed from the hand and arme the arme from the bodie so the spirit proceedeth from the Father and the Sonne and as there are ten fingers upon both the hands so there are divers gifts of the spirit and here are tenne plagues answering to the number of the fingers So also Ierom saith that the arme and strength of God is the Sonne and the Spirit is the fingers and with this finger did the Lord write the tenne Commandements in the Tables of stone But this collection seemeth to be somewhat curious neither is it like that the Sorcerers had any such knowledge of the mysterie of the Trinitie 3. Therefore Rupertus thinketh that the sorcerers did onely meane by this phrase the power of God but that unwittingly also by a divine instinct they doe give an evident testimony of the holy spirit the third person of the Trinitie as Caiphas did ignorantly prophesie of Christ. But it seemeth that these sorcerers being professed servants of Satan and possessed with his spirit were not fit vessels to receive any such divine instinct 4. Pererius thinketh that by the finger of God they understand a great invincible power as the Scripture saith the Cedars of God a man of God for the tall cedars and for an excellent man But in this sense they could not denie but that the other works were also excellent more admirable than this 5. Liranus will have them by the finger of God to understand the power of some superiour devill that staied the working of the inferiors But this is an insolent speech by the name of God to understand the devill and by this meanes Satan should strive against Satan and the kingdome of
within it Piscator The common mappes therefore are here in errour that describe the journey of the Israelites thorow the middest of the sea from one side to the other straight over 3. Wherefore the truer opinion is that they went thorow the sea but at the further end and corner of it as it were Piscator They went into the very depth of the sea and fetched not a compasse onely in the side of the sea as the first opinion seemeth to be for the waters are said to be congealed in the heart of the sea vers 8. Simler Neither yet did they passe thorow the middest as though the sea should have beene parted into two equall parts but their way thorow the sea was somewhat aslope as it might bee from the West to the Northeast because they meet with the wildernesse of Etham againe which vast desert seemeth to have fetched a compasse from Egypt side about the end of the red sea and so winding againe on the East side So that I neither thinke that this desert of Etham was altogether on the West side of the red sea toward Egypt for it is altogether unlike that the Israelites arrived toward Egypt againe neither was part of it quite on the other side of the red sea Eastward toward Arabia but that it was one continued desert from that place where they entred the red sea and so fetched a compasse abouâ— the North end of that sea to the place where they landed see more hereof Quaest. 17. in cap. 14. QUEST XXVI Of the divers kindes of women singers mentioned in Scripture Vers. 20. ANd Miriam the prophetesse Miriam and her company and queere of women being encouraged by the example of the men and following the direction of Miriam that was stirred up by the instinct of the spirit being a prophetesse did both by singing and seemely dauncing and gestures expresse their joy and give thankes unto God So that not onely men but women also did use to sing unto the praise of God A lande enim Dei nemâ— tacere dâ—bet For none ought to bee silent in Gods praise But we shall finde three sorts of women singers in the Scriptures 1. Some were such as were used only for recreation for the voice of women for musicall harmony doth in these two respects excell the voice of men both in smalnesse and sharpenesse and in the continuance and unchangeablenesse the constancy of voice and time holdeth in that unconstant sex So Salomon for his pleasure and recreation had men singers and women singers Eccles. 2.8 2. Another sort of women singers were such as were used to set forth the praise of God in publike solemnities and these were either professed singers as among those that returned from the captivity of Babylon there were two hundred singing men and singing women Esra 2.65 or they were voluntaries such as of their owne accord came forth triumphantly to meete those that returned in victory as the women met David and Saul with songs and daunces 1. Sam. 18.5 3. There was a third sort of singers that were extraordinary who did not onely sing but by the spirit of prophesie indited to the praise of God as Miriam here and Deborah Iudg. 5. and Anna 1. Sam. 2. Mary Luk. 2. QUEST XXVII Whether women did at any time publikely prophesie THe Prophetesse Miriam was a Prophetesse because the Lord used to speake unto her by vision as unto other Prophets as is evident Num. 12.2 where she and Aaron object against Moses Hath not the Lord also spoken by us Such Prophetesses were Deborah Anna and Huldah and in the new Testament Elizabeth Mary Anna the daughter of Phamul and Philips foure daughters also were Prophetesses Act. 21.9 But here the question is whether these Prophetesses were admitted or did take upon them publikely to teach 1. Some are of opinion that they did not because according to S. Pauls rule women ought to keepe silence in the Church 1. Cor. 14.34 2. Other thinke that women were barred A pradicatione tantum non à laude Dei They were only enjoyned silence from preaching but not from praising God 3. But it is more probable that these Prophetesses extraordinarily stirred up did also publikely prophesie not privatly onely in their families as may be proved by these reasons 1. Because the gift of prophesying was given them to edifie the Church withall they having then the gift did use it to the right end 2. It is confirmed by example Miriam saith The Lord hath spoken by us Deborah judged Israel publikely being a Prophetesse Iudg. 4.4 she did therefore exercise her propheticall gift publikely 3. Saint Paul speaketh of women prophesying in the congregation 1. Cor. 11.5 It should seeme then that some women being Prophetesses such as Philips daughters were did publikely prophesie Beza thinketh the Apostle speaketh not of the particular act of women but of the whole act of the congregation which is said to pray or prophesie when one only prayeth or prophesieth that is preacheth But it seemeth otherwise by the use of this word elsewhere Yee may all prophesie one by one that all may learne 1. Cor. 14.31 Here the Apostle speaketh of the particular act of prophesying Others answer that the Apostle commendeth not this use of women to prophesie publikely but elsewhere reproveth it enjoyning women to keepe silence in the congregation as chap. 14.34 Genevens But it rather seemeth that the Apostle misliketh not the act in the extraordinary prophesying of women but the manner and willeth that it should be done with comelinesse and order And concerning that place objected wherein silence is enjoyned women the Apostle speaketh of the ordinary calling of preaching and prophesying which women ought not in any wise to usurpe not of the extraordinary gift and function of prophesying which as the Lord hath sometime given unto women so no doubt they accordingly used the same herein therefore I subscribe rather to the judgement and opinion of Simlerus QUEST XXVIII Why Miriam is said to be the sister of Aaron not of Moses THe sister of Aaron She is called the sister of Aaron rather than of Moses for these reasons 1. Ne videretur Moses genus suum commendare Lest Moses might have beene thought to commend his kindred Ferus 2. Because Aaron was the elder brother and so she was first Aarons sister before she was Moses Simler 3. Because she lived in Egypt in the time of Moses absence and exile and so was better knowne commonly to be Aarons sister than Moses Piscator 4. Beside it seemeth that Conjunctius vixit Shee was in great league with Aaron for they two conspired together against Moses Num. 12. Simler 5. And this is expressed concerning Miriam here called a Prophetesse to shew how the Lord blessed that house of Levi and what worthy instruments he raised from thence Moseâ— elegit in ducem Aaron in Sacerdotâ—m Miriam in prohetissam Moses was chosen to be the Captaine Aaron for a Priest and
therefore not within their hearing 4. Rupertus saith Moses securum Deum reddere voluit divina inharens visioni That Moses being desirous to continue there still to see that heavenly vision would have put the Lord out of doubt for that matter But this had beene to make himselfe wiser than God to give him securitie in that which the Lord himselfe made question of 5. But it is most unlike that Moses should find fault with this charge as somewhat hard and that in effect he should say thus Si non licet eis ascendere audire te quis ergo audiet If it be not lawfull for them to ascend and heare thee who then shall heare thee Hugo de S. Victor 6. Moses therefore replieth not as discontented with this charge but seeing that the Lords commandement was so generall and so strict that no not the the Priests were exempted he is therefore desirous to be satisfied whom it was the Lords pleasure to admit to come up into the mount and so the Lord presently giveth Moses satisfaction herein giving â—nto him and Aaron onely liberty to come up Iun. QUEST XLI Why the Lord not withstanding Moses answer still chargeth him to go downe Vers. 24. ANd the Lord said unto him go get thee downe 1. Tostatus thinketh that this replie of the Lord is a correction of Moses answer Videbat enim Deus quod Moses non videbat For God saw that which Moses did not see that is that it was needfull for him to goe downe and charge the people againe but the mentioning of Aaron afterward whom Moses spake not of before sheweth that the Lords speech was not a correction but rather a satisfaction given unto Moses 2. Cajetane saith Imperfecta responsio Aaron â—utila meruit non admitti The imperfect and lame answer of Moses deserved not to be admitted for Moses in his answer neither maketh mention of the Priests nor of the punishment both which the Lord had spoken of But Moses was not refused here of God he received satisfaction of his doubts 3. Therefore it appeareth by the Lords answer unto Moses giving him and Aaron onely libertie to come up that the Lords intendment was to satisfie Moses in that behalfe who seemed to make question upon the Lords straite charge whether any should be admitted to come up at all and therefore the Lord telleth him that though the people and Priests were inhibited yet it should bee lawfull for him and Aaron to come up Iun. 4. So here two other reasons may be gathered why Moses is sent downe from the hill the one that Moses should goe downe Vt sit unus de populo andiendo legem To be as one of the people to heare the law among the rest and that he should bring up Aaron with him Cajetan QUEST XLII Why Aaron is bid to come up with Moses wherefore he went up and when Vers. 24. COme up thou and Aaron with thee c. 1. This was not that comming up when Moses went to receive the Lawes of God for then not onely Aaron but Nadab and Abihu and 70. of the Elders went up also chap. 24. 2. Neither did Moses and Aaron goe up together when the ten commandements were delivered by voyce for then Moses was below and not farre off from the people for then they could not have spoken to Moses as they did immediately after the delivering of the Law chap. 29.19 3. Nor yet did Aaron goe up with Moses into the top of the mountaine into the middest of the darknesse for thither Moses onely went up leaving Aaron and Hur behind to heare the peoples controversies chap. 24.14 4. Therefore Moses and Aaron went up to some place of the mountaine not to the top but as it might be to the middle not far from the people from which place Moses might heare the people calling unto him Tostat. 5. The Lord thought it fit to joyne Aaron with Moses because he was appointed to the Priesthood that he might be better prepared by those heavenly visions and revelations unto it Simler 4. Places of Doctrine 1. Doct. One faith one Church of the beleeving Iewes and Gentiles Vers. 6. YOu shall be unto me a Kingdome of Priests S. Peter applieth this Scripture which is here uttered by the Lord to the people of Israel to the faithfull and beleeving Gentiles Ye as lively stones be made a spirituall house and holy Priesthood to offer up spirituall sacrifices unto God acceptable to God by Iesus Christ 1 Pet. 2.5 Whereby we see that there is Vna Iudaeorum Gentium credentium fides unus Deus una Ecclesia One faith of the beleeving Iewes and Gentiles one God one Church Ferus 2. Doct. The occasions and beginnings of sinne to be prevented Vers. 12. GOe not up to the mount nor touch the border of it God forbiddeth them so much as to touch the very border and bottome of the mount that they should have no occasion to goe up So Eve was forbidden to touch the tree that shee should not be enticed to eat the fruit thereof Gen. 3.3 And the Israelites were charged to have no leaven in their houses that they might the better abstaine from the eating thereof So our Saviour forbiddeth the wrath of the heart and the lust of the eye lest being tempted by such occasions men should fall into greater sinnes It is good therefore to cut off the occasion of sinne and to set an hedge before and to make markes and bounds in every action which wee should not exceed Oleaster 3. Doct. The giving of the law a figure of the comming of the holy Ghost Vers. 16. THe third day there was thunder and lightnings The giving of the law in mount Sinai was a lively figure of the comming downe of the holy Ghost upon the Apostles 1. As there the law was given the 50. day after the Passeover so Quinquagesimo die post passionem Domini datus est spiritus sanctus The fiftieth day after the passion of our Lord who is the true Passeover the holy Ghost was given 2. There the law is said to be written with the finger of God and the Lord saith of the holy Ghost By the finger of God I cast out devils 3. They which were with the Apostles 120. Mosaica atatis numero constituti were 120. according to the number of Moses yeares Isidor 4. Hic altitudâ— coenaculi ibi cacumen montis c. There the upper roome and here the top or upper part of the hill doe shew the height and depth of the precepts delivered 5. Here was thunder there was the noise of a mightie wind here fire appeared and there fierie cloven tongues here the mountaine trembled and there the place where they were gathered together was moved here was heard the sound of a trumpet and there they spake with divers tongues Beda hom vigil Pentecost 6. Yet this difference there was in these two apparitions Here together with the fire was seene a
darknesse of the night Lactantius also saith Num mentis compos putandus c. Is hee to bee thought well in his wits who offereth the light of candles for a gift to the author and giver of light B. Babingâ— 6. Morall Observations 1. Observ. Our hearts must be purged of worldly thoughts in our prayers Vers. 4. THou shalt make unto it a grate As the speciall use of this grate was to avoid the ashes and imbers from the hearth where the fire burned so in the Altar of our hearts there must be craticula a grate quae cineribus excretis ignem splendentem foveat c. which may cherish the bright fire by separating the ashes c. Borrhaius Wee must purge our hearts of all earthly thoughts when wee offer up the spirituall sacrifice of prayer upon the Altar of our hearts which is the meaning of the Wise-man when he biddeth us take heed unto our feet when we enter into the house of God Eccles. 4. 2. Observ. We must humble our selves before God Vers. 6. THou shalt make bars unto the Altar They were to carrie it on their shoulders and not to refuse any the meanest service in Gods worship that men of never so high degree in the world should thinke themselves of no reputation before God as David humbled and abased himselfe when hee danced before the Arke 2 Sam. 6. Oleaster 3. Observ. The spirituall lights of the Temple are to be cherished Vers. 20. COmmand the people to bring oyle c. Hereupon Origen giveth this note Nisi dederit oleum populus extinguetur lucerna in Temple Unlesse the people give oyle the lampe will goe out in the Temple c. They then which by their light of doctrine doe lighten the Church ought to be maintained For such as labour in the Word are worthie double honour of reverence and releefe CHAP. XXVIII 1. The Method and Argument AFter the description of the Tabernacle finished followeth the institution of the Ministers of the Tabernacle the Priests whose apparell is described in this Chapter and their consecration with the execution of their office in the next In this Chapter which sheweth what Priestly garments should bee made for Aaron and his sonnes and how first it is shewed in generall to vers 6. then in particular to vers 43. In the generall summe these things are declared 1. For whom these garments should bee made vers 1. 2. To what end vers 2. 3. By whom vers 3. 4. How many vers 4. 5. And of what matter vers 5. In the speciall and particular explication first the garments peculiar to the high Priest are described to vers 40. then such as belonged to other inferiour Priests vers 40. to the end The high Priests garments were these 1. The Ephod both the matter thereof vers 6. the forme and fashion vers 7 8. the ornaments the two precious stones with their graving vers 10 11. their placing with their use vers 12. the instruments of the Ephod to fasten it vers 13 14. 2. The breast-plate is described 1. The matter vers 15. 2 The forme and fashion vers 16. 3 The ornaments of precious stones to be set in foure rowes to vers 21. 4. The instruments chaines and rings to fasten it vers 22. to 28. 5. The use thereof is expressed vers 29 30. 3. The robe is set forth 1. The matter thereof vers â—1 2. The forme of it vers 32. the ornaments with bels and pomgranats vers 33 34. 4. The use vers 35. 4. The golden plate is described with the matter forme instruments and use vers 36. to 39. 5. Then three other parts of the Priestly rayment are handled together the embroidered coat the miter and girdle vers 39. Secondly the speciall attire for Aarons sonnes whereof some were common both to Aaron and them are namely these foure their coats girdles and bonnets vers 40. with the use of them vers 41. and their linen breeches with the place where they shall weare them vers 42. and their use vers 43. 2. The divers readings Vers. 4. A breast-plate or pectorall B.G.I.V. cum câ—ter better than a rationall that is a vesture shewing reason or judgement L. C. the word is coshen a pectorall Vers. 4. A broidered coat as woven with eyes or checker worke B.G.I.A.P. better than a strait coat L. S. C. V. the word shabats is better taken in the first sense to embroider or make with eyes as vers 14. Vers 9. Two sardonix stones I. So also Iosephus and so they are called Apoc. 21.29 better than Onyx stones B.G.L.C.P.A. or smaragdes S. shoham H.V. Vers. 14. Of a certaine length B. or equall I. better than at the ends G. V. the word is inigebalath conterminus ending together A.P. this word is omitted by the rest L.S.C. Vers. 17. A rubie or sardie c. see the severall names and divers readings of these precious stones afterward at large quest 21. Vers. 24. See also the divers readings of this verse quest 24. Vers. 30. Thou shalt put in the breast-plate c. Vrim and Thummim B. G. I. V. A. P. C. better than doctrine and veritie L. or manifestation and veritie S. the words of themselves are better retained which signifie illumination and perfection Vers. 36. Holinesse to the Lord. G.A.P.C.L.I. better than the holinesse of the Lord. B. S. V. the meaning is that all holinesse is to be ascribed unto God and it is better translated holinesse I.B.G. cum caeter than holy L.V.C. the word is kodesh which signifieth holinesse kadosh is holy Vers. 38. To make them acceptable B.G. cum caeter not that he may be acceptable L. the word is lahem to them Vers. 41. Thou shalt fill their hands B.G. cum caeter consecrate their hand L. P. offer their sacrifice C. consecrate their ministerie I. the first translateth the words the rest give the sense 3. The questions discussed QUEST I. Wherefore the Lord instituted a Priesthood Vers. 1. CAuse thou thy brother Aaron to come unto thee c. 1. Ordo prâ—posterus here the order is inverted for first the garments were made and afterward Aaron came and his sonnes to bee adorned with them and consecrated Cajetan 2. And here they are bidden to come unto Moses to bee instituted and consecrated but first they were appointed and ordained of God so there was a double application or drawing neere of Aaron and his sonnes first they were applied sequestred and ordained by the Lord for his service then they were applied unto Moses to receive their consecration from him Tostat. 3. 3. This applying of Aaron unto Moses signifieth Nihil in Sacerdotibus plebeium requiri nihil populare c. That nothing in the Priests is required like unto the common people Ambros. But that they as they were called to a more excellent and eminent place so their gifts and conversation should exceed the vulgar and common sort 4. Thus as God first
the Ephod tempore inducendi in the time onely of the putting on 2. But it is more probable that they were not parted or separated the one from the other no not when they were put off for to what end should they have beene so surely fastened together if the breast-plate were continually to be put to and taken off againe And this may further appeare that they went together because when David bad Abiathar to bring the Ephod 1 Sam. 23.9 the pectorall also with the Vrim and Thummim were joyned to it whereby he consulted with God for David 3. Yet were they not so tied as Cajetane thinketh Vt neutrum ab altero separari possit That one could not be separated from another for then they should have beene made all one garment not two but they were so fastened together that they could not be separated nisi quis ea separaverit unlesse one upon some occasion did separate them Tostat. quaest 12. QUEST XXVI Whether the high Priest went into the most holy place in his glorious apparell Vers. 29. SO Aaron shall beare the names of the children of Israel c. when he goeth into the holy place for a remembrance before the Lord continually 1. In that mention is made here of the holy place only it seemeth that the high Priest did not put on all these garments when he went once a yeere into the most holy place and it is so expressed Levit. 16.4 that he should then put on the linen coat the linen breeches a linen girdle and a linen miter the other precious priestly garments are not mentioned 2. Iunius thinketh that here by a Synecdoche the rest of the priestly attire is understood these are named for the rest and so by certaine parts all are to be conceived so also Borrhaius so also Osiander and Marbach make the high Priest here a type of Christ that as hee put off his costly robes and went forth and sacrificed in his owne attire so Christ was stripped of his purple rayment and put on other clothes when he went to be crucified 3. But I preferre rather herein the opinion of Lyranus following R. Salomon Tostarus quaest 11. and Pellican That the high Priest at this time was only clad in linen their reasons are these 1. Because when the high Priest went in to pray for the people and to make reconciliation for them that was to be performed with all humility and therefore the high Priest was to shew his lowlinesse in his outward apparell but afterward when hee went out to sacrifice that was a solemne act and it was fit hee should there administer in his priestly robes Lyranus 2. The most holy place was Gods habitation and there all was of gold therefore it was not fit that the high Priest should come in thither with his garments adorned with gold R. Salomon 3. But Pellican better explaineth this reason that although the high Priest in his costly apparell seemed glorious in the eyes of the people yet omniae illa ornamenta coram Deo feces erant all those ornaments were but as drosse before the Lord and therefore in his sight he was not to appeare in them 4. But an invincible argument may be taken from that place Levit. 16.23 where the Priest is bid to put off the linen clothes and leave them in the holy place and then to put on his owne rayment and so come out and make his burnt offering these were not his owne ordinary wearing clothes for it is not to be imagined that the Priest when hee sacrificed did not minister in his priestly raiment therefore by his owne clothes are meant the rayment peculiar to the high Priest whereas the other linen garments which he had put on before were common to the inferiour Priests Lyranus 5. By this it is evident that the high Priest did come into the outward court in his priestly attire to offer sacrifice at the brasen Altar though he entred not into the most holy place with them both because it was fit he should be seene and beheld of the people in his glorious apparell for greater reverence And seeing he was not to enter into the holy place but in that apparell it is like hee put them on at the doore of the Tabernacle as hee did when hee was first consecrated chap. 29.5 6. But it will be objected that the high Priest was to beare the names of the children of Israel continually before the Lord when he went in and therefore it is not like but that he went into the most holy place in his glorious apparell wherein the stones of remembrance were the answer is that this being but once in the yeere when the high Priest went into the most holy place and yet after he came out hee put on his priestly robes he might be said notwithstanding continually to beare their names before the Lord. QUEST XXVII What the Vrim and Thummim were Vers. 30. ALso thou shalt put in the breast-plate of judgement the Vrim and Thummim There are divers opinions concerning this Vrim and Thummim what they should be 1. Some are of opinion that it is not certainly knowne neither can be defined what they were R. David saith Non est manifestum apud nos quid haec significent It is not manifest among us what these things signifie c. Cajetan also saith what is signified by these names Vrim and Thummim Nullus quantum novimus hactenus explicavit None that we know hath hitherto explained c. 2. Hierom following the Septuagint retaineth not the Hebrew words Vrim and Thummim but giveth their interpretation doctrinam veritatem doctrine and verity so the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifestation and truth and they seeme to thinke that hereby was meant only that the Priest should be endued with sincerity and truth as Esra 2.63 where the text is Till a Priest rose up with Vrim and Thummim Hierom translateth Donec surgeret Sacerdos doctus eruditus Untill a learned and skilfull Priest should rise up But it is cleare that the Vrim and Thummim was some reall thing in the pectorall as Levit. 8.8 Hee put in the breast-plate Vrim and Thummim and beside they give not the right sense of the words which signifie light or illuminations and perfections not doctrine and verity 3. Tostatus also referreth these words unto the cleare answers which the Priest consulting with God used to give that they were not ambiguous and doubtfull as the oracles of Apollo Sed illa manifestati◠dubiorum c. erat clarissima ut lux but that manifestation of doubts which was made by applying the pectorall was as cleare as the light quest 13. But there was some materiall and reall thing which was called Vrim and Thummim and not in signification only as is before shewed 4. R. Abraham Ab. Ezra thinketh they were certaine plates put within the breast-plate in the folding thereof the one of silver the other of gold from the
Ribera further by the girdle which compasseth the loines understandeth the continencie and single life of Priests out of Beda Contra. 1. If it had any such signification wherefore was not single life injoyned Aarons sons first to whom this girdle was prescribed 2. Beda indeed hath such a collection but he addeth withall Quod videlicet genus virtutis nulli per legem Dei necessario imperatum sed voluntaria est devotione Deo offerendum Which kinde of vertue is necessarily injoyned none by the law of God but it must with a voluntarie devotion be offered unto God the Lord thus saying hereof Non omnes capiunt verbum hoc All cannot receive this saying c. Why then doe they impose necessarily upon their Priests solitarie and single life which forced chastitie hath brought forth and yet doth many foule fruits among them as adulterie fornication Sodomitrie and such like uncleannesse 6. Morall Observations 1. Observ. Apparell commendeth not one to God Vers. 2. THou shalt make holie garments for Aaron c. glorious and beautifull Wee reade of divers glorious garments made in the world As of the costly vesture of Alcisthenes the Sybarite which Dionysius sold for 120. talents unto the Carthaginians Demetrius King of Macedon had a robe set forth sumptuously with the representation of the heaven and starres which no King durst put on quòd invidiosa nimis esset impendii magnificentia because it was too envious because of the magnificent cost But Aarons glorious apparell exceeded all these not so much in the sumptuous cost and cunning workmanship as in respect of the institution which was from God and the signification which was to set forth the glorious Priesthood of Christ and as this was typicall in it selfe so morally it shewed with what varietie of vertues first the Ministers of God then all his faithfull people and worshippers should be adorned not with putting on of gold or outward apparell but with the spirituall ornaments of the inward man as S. Peter teacheth how women should be adorned 1 Pet. 3.4 2. Observ. Ministers must be adorned with veritie of doctrine and holinesse of life Vers. 30. VRim and Thummim Which signifie knowledge and perfection whereby the Minister and man of God is set forth that he ought to be adorned with soundnesse of doctrine and integritie of conversation B. Babing As Saint Paul requireth that his Bishop for the one should be apt to teach for the other unreproveable 1 Tim. 3. 3. Observ. Ministers must not be dumbe or idle Vers. 35. ANd his sound shall be heard c. Gregorie well noteth upon this that the Priest dieth if his sound be not heard when he goeth in and out before the Lord Iram contra se occulti judicis excitat si sine sonìtu praedicationis incedit Hee stirreth up the anger of the secret Judge against him who goeth on without the sound of preaching c. So the holy Apostle saith Wee is unto me if I preach not the Gospell 1 Cor. 9.16 This maketh against two sort of Ministers the ignorant and unskilfull that cannot sound forth the voice of preaching and the idle and slothfull that doe not CHAP. XXIX 1. The Method and Argument THe Tabernacle with the parts thereof being thus finished with the garments and apparell of the Priests now followeth the consecration of them in this Chapter which consisteth of two parts first of the consecration of the Priests to vers 37. Then the sanctifying of the Altar and Tabernacle for the publike service of God In the consecration 1. Is set downe the preparation it selfe both of the things wherewith they should be consecrated to vers 5. then of the persons Aaron and his sons who are first attired and apparelled with their severall rayments to vers 10. 2. The consecration followeth first of Aaron and the rest for that time to vers 28. then the generall manner is prescribed to be observed afterward vers 28. to vers 37. In the speciall consecration for that time 1. The manner is prescribed how the calfe or bullocke shall be used 1. How and where he should be killed vers 10 11. 2. What shall be done with the bloud vers 12. with the fat vers 13. with the flesh and skin vers 14. 2. How the ramme of burnt offering should be sacrificed is shewed vers 16. to vers 19. 3. The ramme of consecration which was the third beast must be thus bestowed 1. The bloud part must be laid upon certaine parts of Aaron with part the Altar and Aaron and his sons with their garments must be sprinkled vers 20 21. 2. The flesh and parts some must bee burnt upon the Altar with the manner how they must bee first put into Aarons hands and shaken to and fro before the Lord to vers 26. some as the breast and shoulder shall be for Aaron and his sons to vers 28. In the generall prescription these things are declared 1. The perpetuall law of the heave offering vers 28. 2. The use of the Priestly garments vers 29 30. 3. How the ramme should be dressed and eaten to vers 34. 4. And nothing must be reserved vers 34. The second generall part belongeth unto the daily and publike service of God 1. The instrument thereof is declared the Altar with the manner of consecration to vers 38. 2. The matter of the daily offering two lambs one at morning the other at even to vers 42. 3. The place is described at the doore of the Tabernacle vers 42 43. 4. The Ministers vers 44. 5. The effect Gods dwelling among them vers 45 46. 2. The divers readings Vers. 1. Take a young bullocke under the damme or sucking I. ben bakar the son of a bullocke A.P.H. better than a young calfe B.G. for here ben bachar is not interpreted phar of it selfe signifieth a young calfe or than a young bullocke from the oxen V.S. or a calfe from the heard L.C. See qu. 2. following Vers. 5. And shall gird them with the broidered girdle of the Ephod I.B.C.P. or broidered gard of the Ephod G.V.A. better than thou shalt gird them with a girdle L. for here Ephod is wanting or thou shalt couple the breastplate to the superhumerall or Ephod S. for here bechesheb with the broidered gard or girdle is omitted Vers. 10. Shall stay his hands upon the head of the calfe fulcient A. or shall rest with his hands upon c. better than put to their hands V. or joyne their hands upon c. P. or put on their hands c. G.L.S.C. samac signifieth sustentare to stay Oleaster Vers. 14. It is sinne S.A.H. c. that is an offering for sinne I.G.B. as S. Paul saith in the same sense that Christ was made sinne for us 2 Cor. 5.21 V. better than it is an expiation C. or it is for sinne L. for is added the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chatath sinne Vers. 25. And thou shalt burne them in the
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
was Eleazar but of all the rest of his posteritie which should succeed Aaron in the priesthood and this order of consecration was rather fulfilled in them after they came into the land of Canaan and had a setled State there than in Eleazar in whose initiation and entrance into the Priests office many of these rites and ceremonies were omitted in respect of the necessitie of the time and place for hee is only said to have put on Aarons priestly cloathes there is no mention made of his washing anointing sprinkling 1. Some thinke that those things were done also though they are not there expressed as in Scripture many things belonging to the historie and narration are omitted But the ceremonies here prescribed to be done in Aarons consecration are not only omitted there in the narration but they could not be performed in act for the high Priest was ordinarilie to be brought to the doore of the Tabernacle and there to be first washed and then to put on the priestly garments but Eleazar was in mount Hor when hee put on Aarons cloathes where the Tabernacle was not for this was done in the sight of all the people who could not see what was done in the Tabernacle And if Aaron had died in the Tabernacle it should have been thereby polluted for the tent wherein any died was uncleane Numb 19.15 Againe the high Priest who was anointed in his head and hands was not to come neere any dead bodie Levit. 21.10 11. Eleazar then could not be anointed here in the presence of Aaron who died there before his face 2. Some other thinke therefore that Eleazar onely put on Aarons cloathes there the other ceremonies were performed afterward when they were come downe from the mount but Eleazar for the comfort of his father was there bid to put on his cloathes that hee might see his sonne consecrated in his stead before he died But this is not like for the ceremonies could not be kept according to the law of the consecration seeing the high Priest was first to he washed at the doore of the Tabernacle before hee put on the holie garments he was not by the usuall order to put on the Priests apparell first and then to bee washed Againe seeing Aaron by stripping off his cloathes was together with them deprived of his Priesthood Eleazar together with the cloathes received the full right and authoritie of the Priesthood as Vatablus well expoundeth those words of the Lord to Moses Numb 20.26 Cause Aaron to put off his garments and put them upon Eleazar his sonne that is constitues pontificem Eleazarum thou shalt appoint Eleazar Priest for his father 3. Some further may alleage that seeing Eleazar was consecrated to bee a Priest before there needed now no new consecration but onely the putting on of the priestly garments But this answer doth not fully satisfie though Eleazar were now consecrated with his father and in that respect needed not in all respects to bee consecrated as they which had received no such consecration for there were certaine peculiar things used in the consecration of the high Priest whose head and hands were anointed with the holie oyle Levit. 21.10 and so were not the inferiour Priests 4. Therefore Tostatus opinion upon the former reasons is most probable that Eleazar was made high Priest speciali modo after a speciall manner qu. 15. QUEST XXXVIII What services the high Priest was bound to do in the Sanctuarie Vers. 30. TO minister in the Sanctuarie or holy place 1. The holie place or Sanctuarie is taken divers waies 1. For the whole Tabernacle together with the outward court in which sense it is said that Aaron and his sonnes should beare the iniquitie of the Sanctuarie Numb 8.1 2. For the Tabernacle it selfe without the outwart court as Exod. 28.35 His sound shall be heard when he goeth into the holy place that is when he went into the Tabernacle 3. It is sometime taken for the outward court chap. 28.43 when they come to the Altar to minister in the holie place here it is taken for the Tabernacle 2. Aaron had foure services to doe in the Tabernacle 1. To set the bread in order upon the table Levit. 24.6 2. To dresse the lampes morning and evening Levit. 24.3 3. To burne incense upon the golden Altar chap. 30.7 4. To goe into the most holie place once in the yeere to make reconciliation Levit. 16. But the three first services were common unto the inferiour Priests the last was peculiar to the high Priest Tostat. qu. 16. 5. Augustine is here deceived with whom Borrhaius accordeth that the most holy place is here meant into the which the high Priest entred only once in the yeere for the high Priest did not then put on his glorious apparell as he did here at his consecration when he went into the most holie place but the common linen garments Levit. 16.4 QUEST XXXIX Of other rites belonging to the ramme of consecration Vers. 31. ANd seeth his flesh in the holy place Now follow other rites and ceremonies belonging to the ramme of consecration 1. The flesh thereof that is the third part remaining beside that which was offered upon the Altar and that which was due for this time unto Moses Osiand was to be boyled not upon the Altar nor yet in any prophane place but in the outward court here called the holy place 2. They must eat them at the doore of the Tabernacle after they had boyled them in some place of the court further off then they shall come neerer to the Tabernacle and there eat them Tostat. qu. 16. 3. A stranger shall not eat thereof not only they which were strangers from Israel but even the Israelites themselves not of the tribe of Levâ— yea the Levites not of the familie of Aaron could not eat hereof Tostat. Borrhaius Osiander though Simlerus thinketh otherwise understanding by strangers such as were polluted and uncleane because the lay people might eat of their peace offerings But though the people might eat of their ordinarie peace offerings yet here because the Priests were the offerers they only must eat thereof yea here is no exception of their wives or children Lippom. 4. The flesh and bread must be eaten the same day if any remained till the morning it should be burnt with fire this is required lest by reserving any part thereof either they might grow into contempt of the holy things making no difference between them and their ordinarie food which they might reserve at their pleasure or lest that which remained might be abused to superstition Simler And whereas in ordinarie peace offerings they might eat of it the next day but not upon the third day Levit. 7.18 but no part of this must be eaten the second day this was to shew that this ramme of consecration was a more holy thing than their ordinarie peace offerings Tostat. quaest 16. QUEST XL. Whether all these rites were of the necessitie of the
Simler Gallas which is a pint and quarter of ale measure for there goe unto a pint of our English measure as much as fourteene eg-shels doe containe QUEST XLVIII Of the spirituall application of the Altar and daily sacrifice THe spirituall signification of these things is this 1. Christ is our Altar whereby wee are sanctified he is ara victima both our Altar and the sacrifice of this Altar the Apostle speaketh Heb. 13.10 We have an Altar whereof they have no authority which serve in the Tabernacle Gallasius 2. By the daily sacrifice of the lambes Christ also is signified who is the Lambe of God that taketh away the sinnes of the world Simler 3. By the bread and wine which was offered Lippoman would have represented the Eucharist which is ministred with bread and wine Rather it signifieth Christum pro nobis oblatum cibum esse potum that Christ offered for us is both our meat and drinke to be received by faith Osiander 4. The offering of the one in the morning the other at evening Cyprian thus applieth Vt hora sacrificii ostenderâ—t vespâ—ram oscasum mundi That the houre of the sacrifice should signifie the evening and Sunne set of the world when Christ should be offered Bernard understandeth two oblations of Christ one when he was offered and presented by his parents in the Temple the other when he was offered upon the crosse at the first oblation he was received inter brachia Simeonis between the armes of Simeon in the second inter brachia crucis betweene the armes of the crosse Lippoman thus Agâ—us vesperâ—inus Deminum morieâ—tem praefigurat c. The evening lambe did prefigure Christ dying the morning lambe Christ rising againe from the dead But rather hereby is signified that Christ from the morning to the even from the beginning of the world unto the end is the Saviour of all them that trust in him he is the Lambe which was slaine from the beginning of the world Osiander And by this daily offering and that twice done is shewed that wee have daily need of reconciliation that Christs bloud should continually be applied unto us by faith Simler And by this daily sacrifice twice offered the Israelites were admonished ut à principio ad finem dâ—â—i ad Dei misericordiam confugerent that from the beginning to the end of the day they should flee unto Gods mercie And that this continuall sacrifice was an evident figure of Christ is evident because it is prophesied to cease at the comming of the Messiah Dan. 9.27 for the shadow must give place to the body Calvin QUEST XLIX How the Lord appointed with the children of Israel Vers. 43. THere I will appoint or meet with the children of Israel c. 1. Here the reason is given from the notation of the word why it was called before ohel maghed the Tabernacle of appointment or meeting because the Lord would meet with them there it is derived rather of iâ—ghad which signifieth to meet or appoint a time than of ghadah to testifie Calvine 2. Here the Lord will appoint with Israel not by speaking himselfe unto them for after the Lord had spoken unto them out of mount Sinai when he delivered the Law and the people were afraid of Gods voice and desired that Moses might speake unto them the Lord after that did not speake himselfe but declared his will by Moses Tostat. qu. 21. 3. Where it is said in the former verse where I will make appointment with you to speake unto thee there Caietanes note is somewhat curious that God in respect of the Levites promittit se duntaâ—aâ— paratum promiseth onely to be readie but with Moses hee promiseth to speake for by with you the Lord meaneth the Israelites with whom hee will speake by Moses as it followeth vers 43. QUEST L. What the Lord promiseth to sanctifie Vers. 43. IT shall be sanctified by my glorie 1. Iunius referreth this to the Israelites that everie one of them should be sanctified by the Lord. But that were too generall it is evident by the next verse where the Lord speaketh of sanctifying the Tabernacle the Altar and the Priests that he meaneth a speciall sanctification and consecration to holy uses 2. The most do supplie place and understand it of the Tabernacle but that is expressed afterward I will sanctifie the Tabernacle 3. Therefore the speech is more generall that he will sanctifie by his presence and what things hee will sanctifie is expressed in the next verse in particular the Tabernacle the Altar Aaron and his sonnes QUEST LI. What is meant here by Gods glorie BY my glorie 1. Some interpret it To my glorie because that was the end wherefore the Lord appointed all those things 2. Some doe understand it of Christ who is the glorie of God without whom nothing is sanctified in the Church this glorie Moses desired to see chap. 33. 3. Lyranus and Lippoman refer it to the comming downe of fire upon Aarons sacrifice Levit. 9. 4. Tostatus to that example of Gods power in destroying Nadab and Abihu with fire for offering strange fire and thereupon the Lord saith I will be sanctified in them that come neere me and before all the people will I be glorified But this promise of God is not so to be restrained to one or two of Gods glorious workes 5. Therefore by glorie the Lord understandeth gloriosam praesentiam his glorious presence Vatablus as Exodus 40.34 Then the cloud covered the Tabernacle c. and the glorie of the Lord filled the Tabernacle Oleaster QUEST LII How the Lord is said here to sanctifie Aaron Vers. 44. I Will sanctifie also Aaron c. 1. Lyranus understandeth this of their consecration which although it were described alreadie non adhuc tamen erat in executione posita yet it was not hitherto put in execution but the Lord speaketh not here of that sanctification which consisted in the outward ceremonies for they were not Gods glorie whereby he saith he will sanctifie them 2. Tostatus referreth it to that miraculous approbation of Aaron and his two sonnes Eleazar and Ithamar by shewing his fierce wrath in the sudden destruction of his other two sonnes Nadab and Abihu But as Aaron and his sonnes are promised to be sanctified so the Altar also shall be sanctified but the Altar was not sanctified by that example of judgement 3. Therefore the meaning is this that as God had prescribed the externall rites of their consecration so he promiseth se in his efficacem fore that he will be effectuall in them Simler Divina actio sanctificans aderit c. The divine sanctifying action shall be present Caietane lest they might thinke that their sanctification depended upon the outward ceremonies of their consecration For those externall things were used only ut verae sanctificationis symbola as signes or symbols of the true sanctification QUEST LIII How the Lord is said to dwell
among them Vers. 45. ANd I will dwell among the children of Israel 1. We must make a difference betweene Gods generall presence every where and his gracious presence in his Church his presence of power is in all places but his presence of grace is only among his owne servants Simler So God is said sometime to be with his children when he blesseth and prospereth them as Potiphar saw that God was with Ioseph Gen. 39. and he is said not to be among them when hee withdraweth his favour and assistance as Moses saith unto the people Numb 14.42 The Lord is not among you and therfore they were in that place overthrowne of their enemies Thus also Thomas distinguisheth of Gods presence Est communis modus c. There is a common manner of Gods being every where and in all things per essentiam potentiam prâ—sentiam by his essence power and presence est alius modus specialis and there is another speciall way of Gods being present sicut amatum in amantâ— as that which is loved is present in him that loveth as our Saviour saith If any man love me c my father will love him and we will come unto him and we will dwell with him Ioh. 14.23 And so the Lord is said to dwell here among his people 2. And here also there is speciall relation to the situation of the Tabernacle which was set up in the middest of the tribes three of them pitching before three behind and three of each side and in that respect God also is said to dwell in the middest of them because his Tabernacle which the Lord made his habitation was in the middest of the host Tostat. qu. 21. 3. But this must be understood conditionally that the Lord would dwell among them so long as they worshipped him aright as hee commanded them Osiander 4 And so hee will not onely dwell among them but worke such wonders among them that they shall by experience knowe that God onely and none other delivered them out of Egypt to serve him Tostat. ibid. 4. Places of Doctrine 1. Doct. No perfection in the Priesthood of the law Vers. 1. TAke a young bullocke c. This first sacrifice being offered for the sin of the Priests that were to be consecrated ought to put them in mind that they themselves were sinners and had need of sacrifice Oleaster Which evidently proclaimed that there was no perfection in their Ministerie but that they were to looke for an high Priest so perfect that needed not first to offer sacrifice for his owne sinnes as the Priests of the law did Hebr. 7.27 2. Doct. Of dividing the Word aright Vers. 17. THou shalt cut the ramme in peeces To this usage of the law the holy Apostle seemeth to allude exhorting Timothie to divide the Word aright 2 Tim. 2.15 that as the Priest divided the sacrifice and laid every part in order and as hee in other sacrifices gave the Lord his part and tooke the Priests part and delivered the rest to the people so the Minister of God should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divide the Word aright deliver the true sense thereof not wrest or deprave it with false glosses or fained allusions as the Valentinians abused the Scripture and Origen is found herein to have been in great fault Simlerus 3. Doct. Of the imposition of hands Vers. 21. THou shalt sprinkle it upon Aaron c. These ceremonies of washing anointing sprinkling which were used in the consecration of the Priests of the old Testament are not requisit now The Apostles in the new Testament used imposition of hands as the Deacons are ordained by imposition of hands Act. 7.8 So thy praied and laid their hands upon Saul and Barnabas and sent them forth for the worke of the Ministerie Act. 13.4 which externall observation is yet retained in the Church of God whereby 1. They which are ordained are confirmed in their calling 2. They are admonished that their abilitie and sufficiencie for that calling is not of themselves but from him in whose name hands are imposed upon them 3. It is a signe of Gods protection and assistance if they be diligent in their calling that his hand shall protect them 4. And if they be unfaithfull that his hand shall be upon them to judge them in this sense the Prophet David saith Thine hand is heavie upon me day and night Psal. 32.4 Marbach 5. Places of Controversie 1. Cont. Against the anointing of Priests with oyle in their consecration Vers. 7. THou shall take the anointing oyle This oyle was a signe of the graces of the Spirit which should be powred abundantly upon Christ the true high Priest as the Prophet David saith Psal. 45.7 Thy God hath anointed thee with the oyle of gladnesse above thy fellowes This ceremonie then of anointing being fulfilled in Christ it savoureth of Iudaisme to revive this ceremonie now as the Romanists doe in the consecration of their Bishops and Priests This were to be wiser than Christ who commanded no such thing to be done and than his Apostles who used no such ceremonie in the ordaining of Ministers Gallas 2. Cont. Against the anoynting of the fingers Vers. 20. ANd upon the thumbe of the right hand The Romanists retaine the like ceremonie in ordaining of their Priests for they anoint their thumbes and forefingers with oyle as Aarons thumbe was with bloud that those fingers may bee consecrated to handle the bread in the Eucharist which they call the Lords bodie But we reade not that either Christ himselfe or his Apostles anointed their fingers for the consecrating of the Sacrament these then the Apostle calleth the commandements of man touch not taste not handle not Colos. 2.21 Gallas 3. Cont. That the ramme signified not Peter Vers 19. ANd thou shalt take the other ramme These two rammes some would have signifie Peter and Paul the ramme of burnt offering which was wholly consumed they say signifieth Paul amore Christi totum incensum that was wholly set on fire with the love of Christ the other ram wherewith they anointed the eare thumbe and toe of the Priests did prefigure Peter Nam EcclesiaÌ„ Romanae obedieâ—dum est in his quae sunt fidei For the Church of Rome must bee obeyed in those things which belong unto faith which commeth by hearing and this is signified by touching the eare likewise in those things which concerne manners which is understood by anointing the hands and feet which are instruments of all actions Gloss. ordinar Moraliter Contra. 1. And was not Peter wholly ravished and set on fire also with the love of Christ as well as Paul If not why do you preferre him before Paul 2. If faith come by hearing how should the Pope be obeyed in doctrine seeing he useth not to preach to be heard 3. In matters of faith not onely the Romane Church but any other is to bee heard and followed but seeing the Romane Church teacheth doctrines contrarie to faith there it may
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 thing of his credit Simler 3. He sheweth his ignorance thinking
as a cause of his departure chap. 33.3 Then he intreateth the Lord by his owne mercifull nature which was ready to give pardon And thirdly he putteth God in minde of his covenant which he had made with his people to be his inheritance Iun. 3. And Moses confesseth and saith our sinnes including also himselfe because there are none perfect in Gods sight Simler As Daniel also prayeth Dan. 9.5 We have sinned and committed iniquitie Cajetane thinketh he hath relation to Aarons sinne for the which he intreateth but the other sense is better 4. Moses maketh mention only of iniquity and sinne omitting the third that is transgressions which proceed of pride and contempt against God Tostatus and Cajetane give this reason because the people were not guilty of that kinde of sinne to offend against God excontemptu of contempt But by these two all other sinnes rather are understood Simler For Moses would make a full and ample confession of their sinnes that he might move the Lord to compassion 5. Moses also wisely frameth his prayer and groundeth it upon the Lords owne words for as the Lord had professed himselfe ready to forgive sinnes and iniquity so Moses saith pardon our iniquitie and the Lord had said that he reserved mercy to thousands so Moses intreateth that he would take them for his inheritance for ever Ferus QUEST XX. What covenant the Lord here renueth with Moses Vers. 10. BEhold I will make a covenant before all the people 1. Cajetane seemeth to thinke that this was the speciall covenant made with Aaron and Moses the one to be the governour of the people the other to be the high Priest But Moses made no suit or request for himselfe but only in the peoples name and therefore the Lord meaneth that generall covenant which he would now â—enue with his people as it is evident by the ordinances which are here propounded which concerned the people in generall Simler 2. Ferus seemeth to understand this covenant of that solemne league which Moses made with the people Deut. 29. in the land of Moab But that was only a renuing of the covenant here made because the people which had seene the Lords great wonders in Egypt were all then dead this covenant then was at this time revived when the Lord writ the second time the Commandements in the tables of stone which were signes of the covenant and sent downe Moses with them unto the people Simler 3. There were two speciall parts of this covenant one was absolute that the blessed Messiah should be borne of that nation the other was conditionall for the inheriting of the land of Canaan which afterward through their disobedience they were deprived of when they went into captivity Simler QUEST XXI Of the divers kindes of marvels Vers. 10 I Will doe marvels There are three kinde of wonders or marvels in the world 1. Some are such as are strange and unusuall yet not beside the order and course of nature but are wrought by the skill and device of men such were those which were called the wonders of the world as the temple of Diâ—na at Ephesus Mausâ—lus tombe the image of the Sunne at Rhodes and Iuppiters image at Olympus made by Phidias the wals of Babylon which Semiramis made and the Pyramides in Egypt 2. Some are done beside the ordinary course of nature by the operation of Spirits but they differ from true miracles and wonders for either they be counterfeit workes done by the deceit and collusion of Satan such were the Magicians serpents that contended with Moses and the wonders which Antichrist shall worke by the power of Satan 2 Thessal 2. or they are done to a false end to confirme superstition and false religion such as have beene practised by superstitious Monkes in pilgrimages and at the reliques of Saints to hold the people in errour Simler 3. But the true miracles are indeed such as are wrought by the power of God above and beyond the ordinary course of nature and these are of three sorts either such which only worke terrour and admiration such as were the sound of the trumpet and thunder and the appearance of fire in mount Sinai when the Law was delivered or such as were for some necessary use and present benefit as the raining of Manna the bringing forth of water out of the rocke and such were all our blessed Saviours miracles which alwayes tended to some profitable end or they were such as were sent for the destruction and punishment of the wicked as was the opening of the earth to swallow up Cora Dathan and Abiram and the sudden death of Ananias and Sapphira in the new Testament Act. 5. Simler QUEST XXII What marvels these are which the Lord here saith he will doe Vers. 10. MArvels such as have not beene done in all the world 1. Some understand these marvels to be those wonderfull signes which should be shewed in the day of judgement for otherwise these signes were never given unto the Jewes ad literam according to the letter Gloss. interlinear But it is evident that the Lord speaketh of such signes as Moses and the people among whom hee was should see they were presently then to be performed and such strange and wonderfull workes the Lord shewed indeed unto his people in the wildernesse 2. Rupertus understandeth them of the incarnation passion resurrection of Christ so Ferus of the miracles which Christ wrought in the dayes of his flesh for otherwise saith Rupertus Majora signa visae sunt c. greater signes were seene in Egypt than any done among that people before Christ came But the Lord here speaketh of such workes as he would doe by the ministery of Moses It is a terrible thing that I will doe with thee that is by the ministerie Iun. 3. Oleaster referreth it to that familiarity which Moses had with God like as never any had before him or after But that was no terrible thing but rather gracious and favourable 4. Tostatus understandeth these marvellous things of the shining of Moses face because that served specially as a signe to confirme the covenant and league made here with the people the other wonders which were done after in the wildernesse being so long after did not so properly belong to the confirmation of this covenant qu. 11. Contra. 1. The wonders here spoken of are such as should be terrible but the shining of Moses countenance was not terrible but glorious which they were notwithstanding afraid to behold for the great glory 2. And that was but one wonderfull worke but these are many here spoken of 3. And all the signes and wonders which the Lord wrought for his people in the desart were confirmations of his love and evident signes of his presence 5. Cajetane especially referreth these marvels to those terrible signes which were specially shewed to confirme Moses and Aaron in their office and calling as the swallowing up of Cora Dathan and Abiram by the earth and the
oyle and other ceremonies and they hould it as a principle that it is not lawfull to say Masse in a Church not hallowed 2. By such ceremonies and rites they say religion and devotion is stirred up in mens minds 3. By such hallowing devils are expelled 4. Constantine when he had built a Chruch called thither the Nicene Fathers to consecrate it 5. Christ vouchsafed to be present at the dedication feast in Ierusalem Contra. As we condemne not a Christian dedication blessing and sanctifying of things without superstition as David dedicated his house which he had newly built Psal. 30. in the title which kind of sanctifying is done partly by prayer grounded upon Gods word as the Apostle sheweth 1 Timoth. 4.5 partly by the sober and right use of such things when they are employed to a good end as the Churches of Christians are hallowed and sanctified by the word of God and exercises of religion there used So yet such superstitious consecrations as with oyle tapers crossings and such like we utterlie condemne 1. There is no hallowing or sanctifying of any thing without the warrant of Gods word 1 Timoth. 4.5 but they have no word for such ceremonies to bee used 2. They make more account of their owne traditions than of Gods institution for every Priest may baptise but their Bishops onely hallow Churches 3. They commit idolatrie by this meanes in dedicating Churches to Saints and so take away part of Gods honour 4. They make these ceremonies a part of Gods worship and ascribe spirituall vertue unto them for they give indulgences and pardons of sinnes by the vertue of such hallowed Churches The former reasons are of no force 1. The typicall ceremonies of the Law such as was the anointing of the Tabernacle doe not bind us now they are abolished 2. True devotion and religion cannot be stirred up in the mind by humane rites and observations which are not grounded upon Gods word 3. By the same reason if by their anointing devils are driven out of Churches it were good that all houses and other places were anointed to drive away evill spirits but our Saviour sheweth that devils are cast out by prayer and fasting therefore not by such toyes 4. Constantines Church was consecrated by the prayers and thankesgiving of the Christian Bishops not by any such superstitious usages 5. The dedication of the Temple was a legall observation and concerneth us not now neither doth it follow because Christ observed it that it is to be kept still for he was also circumcised to shew his obedience to the Law Simlerus 3. Confut. That there is not in Orders imprinted an indeleble character Vers. 15. THe anointing shall bee a signe that the Priesthood shall be everlasting unto them Tostatus out of this place would inferre that in orders as likewise in Baptisme there is imprinted an indeleble character in the soule which can never be blotted out as these were but once anointed during their life to minister in the Priesthood qu. 4. Contra. 1. This place proveth no such thing for it is not spoken of the anointing of their persons which could be for no long continuance but of the anointing and consecrating of Aaron and his posteritie for the priesthood perpetually the anointing and consecrating of the Fathers could not print an indeleble character in their posteritie 2. This indeleble character or badge which they say is by Baptisme and Orders imprinted in the soule and can never be blotted out is but a device of their owne for what badge or marke of Iudas Apostleship could remaine when hee had betrayed his Master and manifestly shewed himselfe to be the child of perdition or what could be imprinted in Simon Magus soule by Baptisme of whom Saint Peter saith He had no part nor fellowship with them and his heart was not aright in the sight of God Act. 8.21 See more of this controversie Synops. Cont. 2. error 98. 4. Confut. Outward succession not alwaies required in the Ministerie Vers. 12. THou shalt bring Aaron and his sonnes c. The Romanists make this speciall exception against the Ministers of the Gospell that they can shew no lawfull succession which is required in an ordinarie calling nor yet miracles to prove their extraordinarie calling therefore they hold their calling to be none at all Contra. 1. Aaron was the Lords high Priest not by succession from any other but by consecration from Moses the civill governour at Gods appointment and so no doubt but Princes reformers of religion by their authoritie may establish Ministers and Preachers thereunto rightly called 2. Everie extraordinarie calling was not confirmed by signes as divers of the Prophets are not found to have wrought miracles 3. And though it were granted that the calling of the first Ministers of the Gospell were in respect of the manner extraordinarie yet because for the matter and doctrine it is not new but the same which the Apostles preached there need no miracles seeing the same faith was before ratified and sealed by the miracles wrought by the Apostles Simlerus See Synops. Centur. 1. err 20. 6. Morall observations 1. Observ. Not to come before the Lord without due preparation Vers. 31. THey washed their hands By this ceremonie was signified that none should assemble or draw neere unto God with impure and unwashen affections Oleaster As Moses also was bid to put off his shooes when hee drew neere unto the fire burning in the bush So the Apostle will have men to examine themselves before they come unto the Lords table 1 Cor. 11.28 2. Observ. Gods house is to be reverenced Vers. 34. THe glorie of the Lord filled the Tabernacle God shewed such glorious signes of his presence to the end his Tabernacle should be the more reverenced of all Marbach As Iacob said Gen. 28.17 How fearefull is this place this is none other than the house of God So David also saith Psal. 5.7 In thy feare will I worship toward thy holy Temple 3. Observ. The greater gifts one hath the more hee should humble himselfe Vers. 35. SO Moses could not enter Moses the more familiarly the Lord vouchsafed to speake unto tanto se humiliorem praebet c. sheweth himselfe so much the more modest and humble he will not presume to enter into the Tabernacle where Gods presence was though at other times the Lord had admitted him to familiar conference This example teacheth men that the more excellent gifts they have they should so much more shew themselves humble and lowly Gallas As Saint Paul though he laboured more than all the Apostles yet confesseth He was the least of the Apostles and not worthie to be called an Apostle Ves. 36. VVhen the cloud ascended the children of Israel went forward Oleaster hereupon giveth this good note Beatus homo quem direxeris Domine qui non se movet nisi signum ei ostenderis c. Happie is the man whom thou directest O Lord and who will not stirre
yeare this was the third moneth 2. qu. What day of the moneth the same day was 3. qu. VVhether this first day of the third moneth were the 47. day from the Passeover 4. qu. Of the place where they incamped 5. qu. VVhether the Israelites incamped on the East side of the mount Sinai 6. qu. How Moses is said to goe up unto God 7. qu. VVhy both these names of Jacob and Israel are joyned together 8. qu. How the Lord is said to carrie them upon Eagles wings 9. qu. How they are said to bee the Lords chiefe treasure 10. qu. How they are said to be a Kingdome of Priests 11. qu. By what reasons the Lord perswaded the people and why 12. qu. VVhether the people unfeinedly here promise obedience 13. qu. How the Lord is said to come in the thicke cloud when and in what thicke cloud it was 14. qu. VVhy the Lord talketh with Moses in the hearing of the people 15. qu. VVhy Moses is said twice to have reported the peoples words unto God 16. qu. Why they are bidden to wash their garments 17. qu. Whether this were the third day of the moneth when the law was given 18. qu. VVhether the fifteenth day of the moneth were one of the fiftie which went before the giving of the law 19. qu. VVhether our Saviour with his disciples and the Iewes kept the Passeover together 20. qu. How the Apostles Pentecost and the Iewes Pentecost fell out all upon one day 21. qu. How the Lord is said here to descend 22. qu. VVhether Jehovah Christ Iesus appeared not in the old Testament but onely or usually the Angels 23. qu. VVhether it were Jehovah the Lord Christ or an Angell that came downe upon mount Sinai 24. qu. VVhy the people are forbidden to come up into the mountaine 25. qu. VVhy hee shall bee killed that toucheth the mountaine 26. qu. VVhy no hand was to touch him that came neere the mountaine 27. qu. VVhy the beast that toucheth the mountaine is commanded to be slaine 28. qu. VVhether at any time it were lawfull for the people to goe up to the mountaine 29. qu. VVhy Moses is not set downe to have reported all to the people which was given him in charge 30. qu. VVith what water they washed their cloaths 31. qu. VVhy they are commanded not to come at their wives 32. qu. VVhy Moses maketh such an ample and full declaration and description of the Lords glorious appearing in mount Sinai 33. qu. VVhy it pleased the Lord in this trouble and fearefull manner to appeare with thunder and lightning 34. qu. VVhether this thunder and lightning were naturall 35. qu. VVhy the Lord appeared in a thicke cloud 36. qu. Of the blowing of the trumpet at the giving of the law what it signifieth 37. qu. Of the different manner of the delivering the law and the Gospell 38. qu. VVhat it was that Moses spake and the Lord answered 39. qu. VVhether God himselfe or an Angell spake to Moses in the mount 40. qu. VVhy Moses is commanded to charge the people againe 41. qu. VVhat Priests are here understood 42. qu. Why Moses replieth as unwilling to go downe 43. qu. VVhy the Lord not withstanding Moses answer still chargeth him to goe downe 44. qu. VVhy Aaron is bid to come up with Moses wherefore he went up and when Questions upon the twentieth Chapter 1. QUest Whether this be a Commandement I am the Lord. 2. qu. Of the distinction and difference of the lawes of Moses in generall 3. qu. Of the validitie of the lawes Morall Ceremoniall and Iudiciall which are abrogated which are not 4. qu. Of the difference betweene the Morall and Evangelicall law 5. qu. Of the manifold use of the law in the fourefold state of man 6. qu. Why it pleased God now and not before to give his written law to the world 7. qu. How the Lord spake all these words and why 8. qu. Why it pleased God himselfe to speake to his people in the giving of the Law 9. qu. Of the division of the Morall Law 10. qu. Whether foure Commandements or three onely belong to the first table 11. qu. Whether all morall precepts as of loving of God and our neighbour bee reduced to the Decalogue 12. qu. Of generall rules to be observed in expounding the Commandements 13. qu. Why the Commandements are propounded negatively 14. qu. Of the speciall manner of accenting and writing observed in the Decalogue more than in any part of the Scripture beside 15. qu. Why this preamble is set before I am Jehovah thy God 16. qu. Why their deliverance out of Egypt is here mentioned Questions upon the first Commandement 1. QUest Whether it is better read strange gods or other gods 2. qu. Why they are called strange gods 3. qu. Whether any kinde of externall idolatrie be forbidden in the first Commandement 4. qu. Of the meaning of these words Before me 5. qu. What reasons ought chiefely to move us to acknowledge the Lord onely to be our God Questions upon the second Commandement 1. QUest What a graven image is 2. qu. What things a similitude must not bee made of to worship 3. qu. Of the difference betweene bowing downe and serving 4. qu. In what sense the Lord is called a jealous God 5. qu. Of the titles which the Lord here giveth himselfe and wherefore 6. qu. Of the general commination promise annexed 7. qu. How it standeth with Gods Iustice to punish the children for the fathers sins 8. qu. Why mention is made of the third and fourth generation 9. qu. Why mercie is promised to be shewed to a thousand generations 10. qu. How men are said to hate God Questions upon the third Commandement 1. QUest What is signified by the name of God and how diversly it is taken 2. qu. That it is more to abuse the name of Iesus than simplie of God 3. qu. How many wayes the name of God is taken in vaine 4. qu. What is required in taking of a right oath 5. qu. Whether men be bound to sweare often 6. qu. Whether it be lawfull to use cursing 7. qu. For what things an oath is not to be taken 8. qu. Whether all kinde oaths are to be kept 9. qu. Of the commination added to the third Commandement Questions upon the fourth Commandement 1. QUest Of the order of the fourth Commandement why it is put after the other 2. qu. Why it is said onely in this Commandement Remember c. 3. qu. VVhy the Lord thought good to appoint a day of rest and that upon the seventh day 4. qu. VVhether the precept of keeping the Sabbath were altogether ceremoniall 5. qu. To observe one day of seven unto the Lord is morall 6. qu. VVhat things in the Sabbath were ceremoniall what morall 7. qu. VVhat it is to sanctifie the Sabbath day 8. qu. Of the labouring six dayes whether it bee a Commandement 9. qu. VVhat works are permitted to be done upon the Sabbath 10. qu. VVhy
Ioseph of Rachel Samuel of Anna Iohn Baptist of Elizabeth Muscul. so also they which have beene begotten of spirituall barrennesse that is converted from a sinfull life have prooved most excellent instruments as Zacheus Luke 19. and S. Paul of a persecutor made an Apostle Doct. 3. Wives not to be married without consent of parents Vers. 26. GIve me my wives and children c. They were already Iacobs wives and children yet he craveth leave of his father in law that he may peaceably depart with them this condemneth their preposterous course that adventure to take away mens daughters and make them their wives against the minde and without the consent of their parents Muscul. whereas the Apostle leaveth the bestowing of the virgin in mariage wholy to the disposition of the father 1 Cor. 7.38 4. Doct. The house of God must be provided for by tithes and other revenues Vers. 30. WHen shall I travell for mine house also As Iacob first served Laban for nought contenting himselfe with the marriage of Leah and Rachel but afterward hee expected wages to provide for his house so Rupertus doth fitly allegorize this place at the first the Apostles preached the Gospell freely to win unto Christ Leah of the Jewes and Rachel of the Gentiles But now it is the ordinance of Christ that as Laban provided for Iacobs house so the Church by the care of Christian magistrates should bee endowed with tithes and revenues for the maintenance thereof as the Apostle saith The Lord hath ordeined that they which preach the Gospell should live of the Gospell 1 Cor. 9.14 5. Doct. Married persons must take heed of brutish fantasies Vers. 38. THen he put the rods which he had pilled c. Seeing that the fantasie of the mind procured by the object of the sight or some other cogitation in the time of conception is of such force to fashion the birth it becommeth men and women not to come together with bestiall appetites and uncleane imaginations for by such meanes monstrous mishapen births are often procured but then chiefly to have holy thoughts and cleane cogitations Mercer And that then most of all they may fulfill that saying of the Apostle That husbands dwell with their wives as men of knowledge 1 Peter 3.7 5 Places of confutation 1. Confut. Against the invocation of Saints Vers. 2. AM I in Gods stead c. Iacob thus answering Rachel that called to him to give her children as though hee were God may sufficiently confute the blindnesse of all those which invocate Saints and call upon them for helpe We may verily think that if God so thought good that they should make answer they would say as Iacob did to Rachel Are we in Gods stead Muscul. And as our Saviour saith to the Jewes There is one which accuseth you even Moses in whom ye trust Ioh. 5.45 so the Saints whom the Romanists superstitiously worship will be their accusers 2. Confut. Against the slander of the Maniches Vers. 16. I Have bought thee with my sonnes mandrakes Faustus that wicked Maniche hereupon taketh occasion to open his blasphemous mouth habuisse inter se veluti quatuor scorta certamen quaenam eum ad concubitum raperet that Iacobs wives as foure strumpets did strive betweene themselves who should lye with him Augustine here answereth 1. Nulla ancillarum virum ab altera rapuit none of them did strive to have their husband from another but Iacob kept his turnes and observed an order when to goe in to his wives for what need the one to have hired out the other Nisi ordo esset alterius c. If it had not been Rachels turne c. 2. Ipsas faeminas nihil aliud in concubitu appetuisse c. It is certaine that these women coveted nothing else but children in companying with their husbands and therefore being barren themselves or ceasing to beare they substituted their maids 3. Si concupiscentiae non justitiae fuisset servuâ— Iacob nonne per totam diem in voluptatem illius noctis aestuasset c. If Iacob had not beene a servant of justice rather than of his owne concupiscence he would all the day long have thought upon the pleasure of that night when he was to lodge with the fairer this sheweth then that Iacob being content to change the course and to goe into her which was lesse loved was not a man given to fleshly concupiscence but only sought the propagation of his seed sic August lib. 22. cont Faust. c. 18. 6. Morall Observations 1. Observ. To preferre the glory of God before love of wife and children c. Vers. 2. IAcobs anger was kindled against Rachel Though Iacob loved Rachel well yet when hee seeth Gods glory to be hindred he forbeareth her not but is incensed against her which teacheth us that we ought to preferre the glory of God before the love of parents wife or children Mercer As our Saviour saith If any man come unto me and hate not his father mother wife children c. he cannot be my Disciple Luke 14.26 2. Observ. Not to rejoyce in evill Vers. 18. GOd hath given mee my reward because I gave my maid to my husband c. Although Leah gave her maid to her husband of a good intention only for procreation yet because it was a breach and prophanation of holy matrimony which God had ordained shee offended rather therein than was to expect a reward Thus many times men flatter themselves in their sinnes and thinke that they are rewarded of God when they doe evill Calvin As Micah having made him house-gods and entertained a Levite thus vaunted himselfe Now I know the Lord will be good unto me because I have a Levite to my Priest Iud. 17.13 3. Observ. Continency in marriage Vers. 16. ANd Leah said come in to me c. Both Iacobs continency here appeareth that did not give himselfe to carnall appetite without moderation but observed certaine times when he paid his debt unto his wives Perer. As also the modesty of those matrons is manifest herein who offered not themselves to goe in to their husband but expected till he came in to them Muscul. This is that which the Apostle saith That every one should know how to possesse his vessell in holinesse and honour not in the lust of concupiscence 1 Thessal 4.5 4. Observ. The time appointed of God not to be prevented Vers. 26. GIve my wives and my children c. Iacob though he knew that he was to returne into his countrey yet preventeth the time which God had appointed for hee yet stayed six yeares longer so many times the children of God through their haste doe run before the time which God hath set as Moses being ordained to be the deliverer of Israel yet shewing himselfe before his time was constrained to save himselfe by flying Mercer 5. Observ. Choyce to be made of good servants Vers. 27. I Perceive the Lord hath blessed me for thy sake Thus also was Potiphars
beside he reckoneth Manasses and Ephraim which came not downe with Iacob but were in Egypt Perer. in Genes 46. numer 25. Contra. 1. It is untrue that Phares and Benjamins sonnes were then unborne at Iacobs going downe into Egypt I have shewed before quast 9. how it is not unlikely but they might very well be all then borne otherwise Moses words should not be true all the soules which came with Iacob into Egypt vers 26 if these came not with him 2. Ephraim and Manasses came not downe with Iacob and therefore they are not in the first number of 66. but they were borne before Iacob descended not afterward and therefore are fitly comprehended in the other account of 70. 3. Wherefore seeing the Septuagint reade 75. Moses numbreth but seventy in all eyther Moses must be in an error or they for both cannot agree with truth 6. Places of morall use 1. Mor. Not to take a journey in hand without prayer Vers. 1. IAcob offered sacrifice to God Iacob would not take this long and perilous journey in hand but first he calleth upon God to consult with him and prayeth that his journey bee prosperous which example teacheth us not to enterprise any journey or to take in hand any businesse of waight without prayer Muscul. so did Abrahams servant Gen. 24. so did Iacob Gen. 28. 2. Mor. To provide as much as in us lieth not to be chargeable to others Vers. 6. THey tooke their cattell and their goods Though Pharaoh sent them word to take no care for their stuffe yet they provided having of their owne to be as little chargeable as they might to others not like to some that are carelesse for themselves and rely altogether vpon the helpe of others Muscul. this made S. Paul to labour with his owne hands that he should not be grievous to others although it was their dutie to maintaine him 2 Cor. 11.8 3. Mor. The hatred of the world maketh us cleave faster to God Vers. 34. EVery sheepe-keeper is an abomination to the Egyptians God turned the hatred of the Egyptians to their great good for by this meanes they had a place provided by themselves where they might quietly serve God Calvin so when the righteous are hated of the world it causeth them to sequester themselves from the vaine delights thereof and cleave more nearely to God as the prophet David did when his enemies hated him but I gave my selfe to prayer Psal. 109.5 CHAP. XLVII 1. The Method and Argument FIrst in this chapter is set forth the manner of entertainment of Iacob and his sonnes at Pharaohs hands and Iosephs First concerning Iacobs sonnes Ioseph presenteth five of them before the king vers 2. 2. Then they make their request vers 3 4. 3. Pharaoh granteth it vers 5.2 Concerning Iacob he first saluteth Pharaoh 2. Communeth with Pharaoh about his age vers 9.3 taketh his leave 4. Ioseph placeth his father and brethren in the land of Rameses and nourisheth them vers 11.12 Secondly there is declared the extremity of famine and dearth in Egypt 1. They gave all their money for corne vers 13 14. 2. They sell all their cattell and goods for food vers 16 17 18. 3. They sell themselves and their grounds for bread vers 19 20. to v. 27. In this last sale these particulars are expressed 1. Ioseph taketh possession of their grounds by removing of the people from one place of the land to another vers 21. 2. The immunity and priviledge of the princes or priests 3. The covenant that Ioseph maketh for the fift part of the increase and the peoples consent vers 23. to 26. 3. The law established vers 26. Thirdly concerning Iacob there is set forth 1. The time of his dwelling in Egypt and his age vers 27 28. 2. The promise and oath which Ioseph maketh to Iacob to burie him with his fathers in Canaan and Iacobs thankefulnesse to God vers 30.31 2. The divers readings v. 2 he tooke the last of his brethren H. G. P. from his brethren S. of the company of his brethren â— part of his brethren T. G. michtsah a part or end v. 10. Iacob blessed the king H. blessed Pharaoh câ—t v. 12. giving food to every one H. wheate by the body S. providing bread according to every ones family C. nourished them with bread even to the young children G. with bread to the mouth of the little ones â— that is as put into their mouth T. as the father of the house he provided bread for all from the great to the small v. 13. there was no bread in all the world H. in all the land 〈◊〉 v. 13. the land of Egypt and Canaan oppressed with famine H. famished B. G. failed or fainted because of the famine C. S. were mad or at their wits end because of the famine T. labah to be mad to faile that is they did murmure or were mutinous because of the famine v. 18. that we be not destroyed of my Lord. S. we will not hide from my Lord. cat v. 21. and he made the people servants to Pharaoh S. H. he removed the people from citie to citie or into â—â—â—taine cities caet v. 2â— the land of the officers or governours bought he not T. the land of the priests cat he cohen signifieth both a prince and priest v. 22. the priests had a portion out of the common barns H. of Pharaoh cat v. 27. and the Israelites dwelt in Egypt T. and Israel dwelt cat v. 28 and he lived· H. and Iacob lived caet v. 31. he worshipped upon the top of his rod. S. he worshipped toward the beds head B. G. prayed toward the beds head C. Bowed himselfe upon the pillow T. caet mittah with cametz signifieth a bed mitteh with three pricks a rod the Apostle followeth the reading of the Septuagint Heb. 11. which translation was then of great authority in the Church the sense being not much differing 3. The explanation of doubtfull questions QUEST I. Which five of his brethren Ioseph preferred to Pharaoh Vers. 2. Ioseph tooke part of his brethren 1. Because the word here used chetzah signifieth an end or extreame part some thinke that Ioseph tooke five of the uppermost or chiefest of his brethren in person and wisdome sic Lyran. Tostat. so is the word used Iud. 18.2 where the children of Dan sent out five of their strongest men 2. Some thinke he tooke five of the lowest or meanest that Pharaoh should conceive no liking to make them courtiers sic Oleaster but the word here signifieth not an end or extremitie but only a part as shall be shewed 3. Some say that beside Iudah Ioseph tooke one of every of Iacobs wives sonnes that he should not be partiall Cajetan but that is uncertaine 4. Some Hebrewes goe yet further and shew which five they were namely Ruben Simeon Levi Isachar Benjamin five of the weaker sort and therefore their names are not doubled or
yeare c. since our money is spent c. 1. This was neither the second yeare from the beginning of the famine as the Hebrews imagine that after Iacobs comming into Egypt at his prayer Nilus came to his ordinary course and God for his sake remitted the five yeares of famine at that time which came afterward for this is contrary to the story Gen. 45.6 where Ioseph saith there were five yeares of famine yet behind neither was this in the third yeare but their money was spent in the fift yeare they had corne the sixt yeare for their cattell and in the seventh yeare they had given them seed to sow their grounds because the 7. yeares of famine were expired during the which they could not sow sic Mercer Iun. Luther Calvin 2. Isaack Carus maketh this a doubtfull speech thus reading if our money be spent supposing that they gave all their money in the beginning to Ioseph and he gave them corne for it as long as their money did last according to his discretion but this is not like for the text is v. 15. when money failed in the land of Egypt they had no more money to bring 3. Likewise it is uncertaine as some doe note that corne continued all at one price all the yeares of famine it is like that Ioseph did set reasonable prices but whether at the same continuall rate it cannot be gathered Mercer QUEST VIII Whether Ioseph dealt hardly or unjustly in taking the Egyptians money cattell and land for corne Vers. 20. SO Ioseph bought all the land of Egypt for Pharaoh It may seeme very hard that Ioseph when he had received all the Egyptians money for corne doth take also their cattell and last of all their land wherefore Iosephs fact may be thus justified 1. The corne which was layd up in Pharaohs barnâ— was proper to the King for in the seven plentifull yeares Pharaoh had taken up the fift part for his money of the people and now he selleth it againe Muscul. therefore here was nothing but just 2. Beside the equitie we must consider Iosephs fidelity it became him to deale faithfully with Pharaohs goods being put in trust withall and it is like that he did nothing without the privity and direction of the King Calvin 3. Iosephs charity appeared who when as the people had sold themselves to be Pharaohs servants and their lands Ioseph remitteth their service and taketh only their lands Perer. 4. His liberality also is seene in this that whereas he might have taken foure parts for Pharaoh and left the fift for them he only reserveth the fift part for Pharaoh whereas in fruitfull grounds such as the land of Egypt was husbandmen doe willingly occupie land for the halfe of the increase Mercer Perer. 5. Iosephs justice appeareth in that he doth not force them to any thing but al is done by the peoples franke offer and willing consent Calvin 6. Iosephs prudencie and policie may be considered who tooke this course both for the maintenance of the crowne and common-wealth the King and his people he sold them corne and gave it not no gratis accipiendo cultum terrarum relinquerent quoniam qui alieno utitur suum negligit lest if they had received it freely they might have lived idly and neglected tillage for hee that may live of anothers will be carelesse of his owne Ambros. officior 2.16 who further saith that Ioseph did this ut constitueret tributum quo suae tutius habere possent to raise a tribute that every man for ever after might more safely hold his owne 7. The people were so far from complaining of Iosephs injustice or hard dealing that they thankfully acknowledge that he had saved their lives vers 25.8 God by this meanes doth punish the Egyptians riotous and licentious life in the yeares of plenty by their extreme penurie and scarcity now Mercer QUEST IX Wherefore Ioseph removed the inhabitants of Egypt to new dwellings Vers. 21. HE moved the people to the cities from one side of Egypt c. 1. They were not removed from the principall cities to smaller townes as some expound but the contrary rather they were removed from their fields and grounds to the cities 2. They were not carried from one side of Egypt to the other that had been too great a toyle but throughout Egypt this course was taken that the owners and former possessours should change their grounds 3. Which was done to this end to acknowledge Pharaoh to bee Lord of their grounds and that it should not grieve them to pay this new tribute and imposition out of those possessions assigned them which might have seemed grievous in their old inheritance Iun. Mercer QUEST X. Of the privilege and immunitie of the Priests in Egypt Vers. 22. FOr the Priests had an ordinarie 1. All the interpreters doe so reade but Iunius who thinketh that those were chiefe officers rather to the King that had this immunitie than the Priests because Iosephs family was nourished at the Kings charge and his fathers houshold also as a part of his family which otherwise the Egyptians would have repined at Cont. 1. Iacobs family was nourished by the Kings extraordinary favour as likewise his dwelling was given him in the best of the land and therefore there was no repining at it 2. The officers also might be nourished at the Kings charge but they are not spoken of because they belonged to Pharaohs houshold whereof Moses speaketh not here but of the other subjects 3. The consent of interpreters the Chalde and Septuagint which here translate Priests with Calvin Muscul. Mercerus Tostatus Pererius and others the testimony of forreine writers Herodot in Euterpe Diodorus lib. 2. that Priests had their ordinary from the King the great honour and dignity of the Priests in Egypt who were honoured for their continent and contemplative life Hierom. ex Cheremon lib. 1. advers Iovinian were held the Masters and chiefe professours of the Mathematickes and other liberall sciences Arist. princip Metaphys were conversant and of counsell with the Kings of Egypt Strab. lib. 17. all these reasons doe shew that it is most probable that this favour was rather shewed to the order of Priests than of any other 2. Neither was this ordinary allowed to the Priests only in this time of famine as Mercerus thinketh but it was a perpetuall custome for the Priests to be so maintained singulis corum continuo cibi sacripraesto sunt c. meat is prepared daily for every one of them Herodot in Euterpe QUEST XI Whether Ioseph offended in giving allowance of food to the Priests of Egypt NOw in that Ioseph as Pharaohs chiefe officer alloweth this ordinary to the idolatrous priests 1. Hee is not therein to be reprehended for his connivence because he did no more resist their superstition Calvin for it is not unlike but that he did what he could and was grieved that he could not helpe it as he desired 2. But seeing the law and
The mutabilitie of the honours of this life Vers. 1. WHen Moses kept the sheepe c. Moses which was before a man of authority brought up delicately in Pharaohs Court is now become a shepheard and keepeth the fields enduring both heat and cold Such is the mutabilitie and changeable state of this life that soone may a man bee brought from honour to contempt from wealth to woe from fulnesse to want as is set forth unto us in Iob. Simler Which should teach every man in his high and flowing estate to bethinke himselfe of adversity as Iob saith The thing which I feared is come upon me Iob. 3.25 2. Obs. Against vaine curiositie Vers. 5. COme not hither As the Lord inviteth us by faith to draw neere unto him so he misliketh carnall curiosity as the people were charged not to come neere mount Sinai to gaze upon God Marie Magdalene is forbidden to touch Christ the Apostles are rebuked for gazing up into heaven Acts 1. We are hereby taught not curiously to search into the secrets of God but that wee understand according to sobrietie Rom. 12.3 Simler 3. Obs. Gods children notwithstanding their afflictions are not forsaken Vers. 7. I Have surely scene the trouble of my people c. The Lord seeth and taketh knowledge of the troubles and afflictions of his people and notwithstanding these their grievous sufferings they are the people of God still Affliction therefore doth not separate us from God or make him unmindfull of his children Pellican Nay it is an argument rather that God loveth us and that wee are his children when he layeth his fatherly correction upon us as the Apostle saith If yee be without correction thâ—â— are ye bastards and not sonnes Heb. 12.8 4. Obs. Against the ambitiâ—us aspiring unto offices Vers. 11. WHo am I that I should goe unto Pharaoh Moses modesty in disabling himselfe and dâ—clining this honourable calling convinceth them of vaine ambition in these dayes who farre unlike Moses being unapt and unfit for their gifts yet aspire unto great places by favour and indirect meanes neither yet are they to be commended which doe on the other side hide their gifts and will by no meanes consent to be imployed in the publike affaires of the Church as Ammonius who when he was to be made a Presbyter cut off his eare that hee might bee refused for the maime of his body and threatned further to cut out his tongue if they did not desist in their purpose yet that is not the fault of this age but the contrary rather the ambitious hunting after preferments and honours Simler CHAP. IV. 1. The argument and Method IN this Chapter is set forth the confirmation of Moses in his calling and his obedience thereunto The first part is extended to verse 18. where as Moses maketh three severall excuses and exceptions so he receiveth three confirmations The first excuse is that the people will not beleeve vers 1. The confirmation followeth by three signes two of them are presently shewed before his face the turning of a rod into a Serpent vers 6. and making his hand leprous vers 6.7 both these signes are shewed and returne againe to their first nature then followeth the third signe which is promised but not presently effected by turning the water of the river into bloud vers 9. The second excuse is by Moses infirmity of speech v. 10. the confirmation followeth where the Lord first sheweth his power v. 11. then promiseth his assistance vers 12. The third exception that Moses taketh is an absolute refusall as being altogether unfit To this the Lord replieth 1. In shewing his displeasure 2. In promising the assistance of his brother Aaron where the fitnesse of his assistanâ— is shewed and his readinesse in meeting him vers 14. then the Lord promiseth to be with them both vers 15. Afterward the order and distinction of their offices is declared God will speake to Moses Moses to Aaron Aaron to the people vers 16. 3. The Rod is given him as a signe vers 17. The obedience is set forth first of Moses to his calling to vers 27. then of Aaron v. 28. with the successe thereof the beleefe of the people vers 31. In Moses obedience and execution 1. The preparation to his journey is described with his wife and children to vers 21. 2. Then the renewing of his charge and commission to vers 24. 3. A certaine accident by the way is mentioned what had like to have befallen Moses for want of his childs circumcision and how he escaped the danger to vers 27. 2. The divers readings Vers. 2. He said a staffe I.V. rather than a rod. B.G.S.L.A.P. the word is matteh of natah because a man leaneth upon his staffe and a staffe rather is fitter for a shepheard than a rod. Vers. 8. Nor hearken to the voice and the first signe I. better than the voice of the first signe B.G. cum cater as the next verse sheweth that the voice is to be referred to Moses If they will not beleeve these two signes nor hearken to thy voice Vers 9. And the waters shall be which thou takest out of the river they shall be turned I. V.A.P. shall be is twice repeated in the originall not once only as B.G.L.S. Vers. 10. Hearken to me my Lord. I.V. for me P. rather than I pray thee my Lord. L.S. or Oh Lord. B.G. Bi in me or to me where hearken or attend or some such word must be supplied so also vers 13. Vers. 11. Or him that seeth or the blinde B. G. cum caeter or him that hath his sense or the blinde I. but the word properly signifieth the seeing as Pikechim is taken Exod. 23.8 the seeing and the opposition of the privative here sheweth as much Vers. 25. Zipporah tooke a sharpe knife G.B. better than a stone B.V.S.A.P. or sharpe stone V. â—zor signifieth a rocke or stone and that which is sharpe as Psal. 89.43 it signifieth the sharpnesse of a sword and it is not like that Moses and his companie were without a knife being so fit an instrument for a shepheard Vers. 28. Then Moses told c. all the businesse and words of Iehovah for the which hee had sent him I.L. or which he had sent unto him S. better than to referre it to the Lord which had sent him V.B.G.A.P. as vers 30 sheweth And Aaron had told all the words which the Lord had spoken to Moses Vers. 31. They did obeisance and bowed themselves I. rather than bowed downe and worshipped G.B. cum cater for shachath signifieth to bow downe properly but with intent to worship 3. The explication of doubtfull questions QUEST I. Whether Moses offended with charging the people with unbeleefe Vers. 1. BVt loe they will not beleeve me c. The Hebrewes thinke that Moses sinned in charging the people with unbeleefe and therefore he was punished in that his hand became leprous But Moses herein did
hee were rude in speech yet he was not so in knowledge 2. Cor. 11.6 the power of S. Pauls speech consisted not in eloquence of words but in the wisdome of the spirit so Moses though defective in the manner of elocution yet might speake with gravity and wisdome and so bee powerfull in words 9. Wherefore notwithstanding this or what else is objected the most probable opinion is that Moses had some naturall impediment of speech as appeareth both by his owne excuse by the Lords answer by the coadjutorship of Aaron his brother an eloquent man vers 14. and because Moses after this saith he was a man of uncircumcised lips and whereas he saith here nor since thou hast spoken to thy servant his meaning is that if at this time when God spake unto him who was able to take away all impediment of speech yet his infirmity remained much more was it like afterward to continue Iunius QUEST VIII How God is said to make the deafe and dumbe Vers. 11. WHo hath made the dumb or the deafe 1. Wee refuse here the fables of the Hebrewes that when Pharaoh had appointed one to kill Moses he was striken blind that he could not see Moses and Pharaoh became both deafe and dumbe that though he espied Moses escape yet hee could not speake to have him stayed but it is evident by the story that Moses fled before hee was apprehended The Lord here speaketh in generall not of any one dumbe or deafe but that as hee sendeth these infirmities upon man so also hee is able to heale them 2. And although these infirmities are evill in respect of nature yet God is the author of them because they are good also in respect of the end which is to humble man and bring him to repentance and to set forth the glory of God as our Saviour saith of the blind man that his blindnesse came that the workes of God might be shewed upon him Simler QUEST IX How and wherefore the Lord was present with Moses mouth Vers. 12. I Will be with thy mouth 1. Although Moses was no eloquent man in outward speech as humane eloquence is accounted yet there was in him a grave and divine eloquence such as the Apostles were endued with the Lord promiseth the assistance of his spirit and to bee present with his mouth 2. But the impediment of his tongue the Lord doth not altogether take away both that Gods glory and power might appeare and that Moses should see how needfull the helpe and society of his brother was neither did Moses pray unto God to heale that infirmity but only useth it as an argument to decline his calling Simler QUEST X. Whom Moses meaneth that he would have sent Vers. 13. SEnd by the hand of him whom thou shouldest send 1. Lyranus thinketh that Moses meaneth his brother Aaron who was elder than he and fitter for his eloquent speech but no mention was made yet of Aaron whom Moses knew not to be alive as may be gathered vers 18. till the Lord first spake of him and promised hee should assist him 2. Rabbi Selomo taketh that hee meaneth Iosuah whom God revealed unto him should be the man that was to lead Israel into the promised land But beside that Iosuah is not yet spoken of this request of Moses would have shewed some emulation or envy toward Iosuah 3. Many of the ancient writers as Iustenus Martyr Tertullian Cyprian with others thinke that Moses here speaketh of the Messias that should be sent into the world so also Perer. But this seemeth not to be so fit both for that Moses not being ignorant of the prophesie of Iacob concerning the comming of Shiloh and how the Lord promised that he would raise up a Prophet like unto him Deus 18.18 which is understood of Christ could not yet expect the comming of the Messiah and this request for the comming of the Messiah proceeding of faith would not have provoked the Lords wrath Therefore Eugubinus opinion though Pererius checkt him for it is not herein to be misliked that neither would have those places of Scripture which are understood of the Messiah to bee referred to others for that savoureth of Judaisme nor yet that which is spoken of others to be applied to Christ which also would bewray curiosity and superstition 4. Therefore the plaine meaning of Moses is that wheâ—â—as God might find out many more fit than himselfe he would send by their hand that is ministery so he aimeth not at any one in particular to be sent but any other whosoever QUEST XI Whether Moses sinned in his so often refusall seeing God was angry with him Vers. 14. THen Iehovahs wrath was kindled 1. Neither doe we consent to some Hebrewes that doe aggravate Moses sinne as distrusting Gods word and therefore some say hee was punished in being deprived of the Priesthood which was given to Aaron some in that he was not suffered to enter into the land of Canaan Contr. But neither was the first a punishment for Moses still was the chiefe and gave Aaron direction and it was a comfort to Moses to have such a coadjutor and beside Aaron was the elder to whom the priesthood appertained Neither was Moses offence here the cause why he entred not into the land of Canaan but his disobedience at the waters of strife Simler 2. Neither on the other side is their opinion found that doe justifie Moses herein and commend his humility in refusing so weighty a calling as Gregorie who by Pauls example would have us ready to suffer adversities and by Moses to refuse prosperity And Hierome commendeth Esaâ—es readinesse after his lippes were purified and Moses unwillingnesse being guilty to himselfe of his owne infirmity Contra. 1. In that God was angrie with Moses it is evident he offended 2. And as S. Paul was willing to suffer adversity because it was Gods will the spirit so testified every where of him that bands and persecution did abide him so Moses should not have refused this charge seeing God so often had signified his will unto him 3. And if Esay did well after the Lord had purged his lippes being before unwilling to shew his readinesse then Moses did not well who after the Lord had promised to be with his mouth yet still persisted in his refusall 3. Thostatus granteth that Moses sinned yet it was a veniall and small sinne because wee reade of 〈◊〉 punishment that followed Cajetanus is of the same opinion and his reason is taken from the phrase here used The wrath of God was kindled as when a man is moved suddenly of choller than of set purpose Contra. In some sense we confesse that both this and all other of Moses sinnes and of all the elect are veniall in respect of Gods mercie in Christ that pardoneth them but otherwise in it owne nature neither this nor any other sinne is pardonable for the wages of sinne is death Rom. 6.23 in the justice of God 2.
Neither was this sinne of Moses veniall that is a light and small sinne for such sinnes the Lord passeth over in his children but here he was angry with Moses If the Lord should bee angry with every small sinne and oversight of his children who should abide it 3. The forbearing of punishment sheweth not the smalnesse of the sinne but the greatnesse of Gods mercie 4. Cajetanes observation is false for the same phrase â—ichar aph Iehovah Iehovahs wrath was kindled is used upon occasion of great sinnes as when the people murmured Numb 11.3 and lusted for quailes vers 33. the same words are there put 4. This then may safely be held that although Moses at the first might in humility disable himselfe yet after God had given him satisfaction to all his doubts upon his foure severall refusals first for his owne insufficiencie and the greatnesse of the businesse Chap. 3.11 Secondly because they might inquire after Gods name Chap. 3.14 Thirdly he excuseth himselfe by the incredulity of the people Lastly by his owne imperfection of speech yet after all this to stand still upon his refusall sheweth no small infirmitie in Moses as it may appeare by the effect because God was angrie with him yet Gods anger is not such against his children as against the wicked for there he is angry and punisheth here he is angrie and rebuketh but withdraweth not his favour for immediatly the Lord concurreth with Moses desire and giveth him his brother to be his assistant Simler So that Gods anger here is as when the father is angrie with his child or one friend with another which notwithstanding is no breach of friendship QUEST XII Why Aaron is called the Levite Vers. 14. AAron thy brother the Levite 1. This is not added because the Priesthood should have belonged to Moses the Leviticall order to Aaron but that Moses was deprived of that honour for refusing his calling as Rabbi Salomon Pellican 2. But because there might bee other Aarons not of Levie this is expressed by way of distinction that Moses might know that the Lord did meane none other Aaron but his owne naturall brother of Levi Iun. Simler 3. And this might bee also a reason thereof because the Lord purposed to annex the Priesthood to Aaron and his posteritie Osiander QUEST XIII How Moses is said to be as God to Aaron Vers. 16. THou shalt bee to him in Gods stead This sheweth 1. that Moses should bee superior unto Aaron as his Prince as the Chalde Paraphrast and Aaron as his Chancelor Moses should give him direction from God what to speake Osiander 2. By this also Moses authority is signified by the which as in Gods place he ordained Aaron to be the high Priest Pellican 3. Likewise he is as God that is a wise counsellor and full of Gods spirit to whom Aaron should resort for counsell Vatab. Genevens 4. And as Aaron was Moses spokesman to the people so Moses should bee Aarons mouth to consult with God so the Septuagint and Latine read Thou shalt be for him in those things which appertaine to God 5. But Moses in another sense is said to bee Pharaohs God Exod. 7.1 not only to declare Gods will unto him but to execute Gods judgements upon him Genevens QUEST XIV Whether Moses did well being called of God in taking his leave of his father in law Vers. 18. THerefore Moses went and returned to Iethro 1. Some doe charge Moses here with an oversight that he presently dispatched not into Egypt but first tooke his leave of his father in law for Iacob went away without Labans privity and S. Paul saith that hee did not consult with flesh and bloud after he was called Galath 1. 2. Contra these examples are altogether unlike for Laban was unfriendly to Iacob and he feared he would worke him some displeasure and Iacob was then at his owne hand and kept sheepe for himselfe and beside he had in a manner sold over his daughters to Iacob and used them as strangers But Moses had a kinde and loving father in law he then kept his sheepe as hee covenanted and he entertained Zipporah still as his daughter and therefore Moses could not in humanity but take his leave of him 3. S. Paul consulted not with any for the approbation of his calling being therefore fully assured neither doth Moses conferre with Iethro to any such end but only to performe the office of humanity Simler 4. Wherefore the calling of God doth not take away civill duties toward parents and kindred saving where they are an impediment to our calling in which case wee are rather to forsake father and mother than to disobey God 5. Moses therefore taketh his leave of Iethro both because he purposed to carry away his wife and children and for that he had before covenanted to stay with Iethro chap. 2.21 Ferus QUEST XV. Why Moses concealed from Iethro the principall end of his going LEt me goe and returne to my brethren 1. Moses concealeth from his father in law the principall cause of his journey which was the calling of God both for that he sought Gods glorie and not his owne Ferus lest he should have seemed to boast of his visions Osiander and he doth keepe it secret of modesty least he might be thought to be a vaine man in telling such incredible things 2. In saying he went to see whether his brethren were alive and to visite them he dissembleth not though he went to doe more and it is evident by taking his wife and children with him that Iethro knew hee purposed not only to visite them but to stay there so that it seemeth likely that Moses imparted so much of his purpose concerning his stay there Simler and in generall also that he went for the comfort and profit of his brethren as Iosepus but in particular he kept secret the end of his going 3. Iethro being a good man would not hinder so charitable a worke though he had speciall use of him Ferus especially having such experience of the fidelitie and wisedome of Moses that without great cause he knew he would not desire to depart from him Simler QUEST XVI Whether God spake to Moses in Midian beside that vision in Horeb. Vers. 19. ANd Iehovah said to Moses 1. Some thinke that this sentence is transposed and that God thus spake unto Moses before he had moved his father in law Genevens Pellican But although such transposing of the order be usuall in Scriptures yet heere it need not to bee admitted for God might often appeare to Moses to confirme him Iun. and this was said in Midian the other vision was in Horeb the distinction of the place sheweth them to be divers apparitions Simler 2. The Lord to encourage Moses taketh away all doubts and telleth him that all which sought his life as well Pharaoh as the pursuers of the bloud of the slaine were dead Iun. And thus much Moses might impart also to his father
Simler 2. Observ. Against emulation WHen he seeth thee he will be glad in his heart That is hee shall bee farre from emulation or envie though his younger brother were preferred before him as Cain envied Abel Ismael Isaac Esau Iacob Simler This teacheth us that wee should not envie the preferment of others before their equals and in some sort their elders and superiors preferment neither commeth from the East nor from the West or from the South but it is God who maketh high and low Psal. 75.6 3. Observ. Against negligence in receiving the Sacraments Vers. 24. HE sought to kill him We see by this what a great sinne it is before God to neglect the Sacraments if the Lord spared not Moses his faithfull servant for an oversight onely and negligence how much greater shall their punishment be that runne into open contempt of the holy mysteries Ferus Let men learne then by this example that they deferre not the baptisme of their children nor omit the receiving of the Sacraments for God holdeth this as a wrong done to himselfe when his ordinance is neglected contemned or prophaned for this cause saith the Apostle many are weake and sicke among you and many sleepe 1 Cor. 11.30 4. Observ. That masters of families especially pastors doe rule well their owne families FUrther in that it sufficed not though Moses himselfe were circumcised seeing his child which was of his familie and charge was uncircumcised this is gathered that it is the dutie of masters of families specially of Pastors and Ministers and such as have charge over others that they see that all their domesticals be well ordered and governed for otherwise God will require it of them as is evident in the punishment of Heli who being a good man himselfe yet bare too much with the lewdnesse of his sonnes Perer. as the Apostle saith Hee that cannot rule his owne house how should hee care for the Church of God 1 Tim. 3.5 5. Observ. The sword and word must concurre together Vers. 27. HE met him in the mount of God and kissed him Moses the Prince and chiefe Magistrate and Aaron appointed to be the chiefe Priest doe each kisse the other and joyne both the Politike and Ecclesiasticall power together then the people beleeved so the Church of God is edified when the sword and word doe concurre together as David and Sadok Ioas and Iehoiadah Iehosaphat and Amariah Iosias and Hilkiah the Kings and chiefe Priests did one assist the other Ferus CHAP. V. 1. The Argument and Method THis Chapter hath two parts The first containeth the message which Moses delivered to Pharaoh vers 1. with Pharaohs refusall vers 2. and their replie from the authoritie of God vers 3. The second sheweth three events of this message the first is the increasing of the peoples servitude commanded by Pharaoh to vers 10. and executed by his officers to vers 11. The second the beating of the officers and rulers of the children of Israel vers 14. with their complaint unto Pharaoh vers 15.16 with his unmercifull and ungentle answer to vers 19. The third is the expostulating of the officers with Moses and Aaron to vers 20. and of Moses with God to vers 22 23. 2. The divers readings Vers. 3. The God of the Hebrewes hath met with us I. P. better than is called over us B.A. or hath called us L.V.S. or we worship the God of the Hebrew G. The word nikra is so taken 2 Sam. 1.6 and it is here taken in the same sense as the other nikra with he chap. 3.18 as it may appeare by the like construction with the preposition ghal Lest he meet us or fall upon us with the pestilence I.A.P. better than lest the pestilence come upon us L.V.S. or bring upon us the pestilence G. for then the preposition should bee superfluous or lest hee smite us with B. but the word phagangh signifieth to run upon not to smite Vers. 5. And would ye make them leave their burthens I. It is better read with an interrogation and so it containeth a reason why he would not have the people called from their worke as the Septuagint following the sense and not the words let us not therefore cause them to cease better than to read affirmatively ye have caused them to cease A.P. or doe cause them to cease B.G. as being confident upon their multitude and so intending a rebellion or how much more if ye give them rest from their worke L. that is if they multiplied before being under sore labour how much more if they take their case but here these words how much more are not in the originall Vers. 9. Let them not regard lying words I.A.P.L. vaine words V. S. B. G. but shakar signifieth properly to lie to deale falsely as Gen. 21.23 Vers. 14. Finish your works every dayes taske in the day thereof I.A.P. better than finish your dayes worke every dayes taske G. for the words are transposed or your dayly taskes in their due time B. the sense but not the words or the works belonging to the day S. or fulfill your worke every day L. here is wanting of the day Vers. 16. The fault is in thy people I. or thy people offendeth P. better than there is wrong done to thy people L.S.B. or thy people is blamed G.V. It is better referred to the Egyptians that they were in fault because they gave them no straw than to the Israelites it is not like they would lay the fault upon their brethren Vers 19. After he had said that is the King I. better than after it was said L.G.B. for the word leâ—mar is in the active or they saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. it is referred to the King that so had said vers 8. 3. The explanation of doubtfull questions QUEST I. Why the Lord so often sent Moses and Aaron Vers. 1. THen Moses and Aaron went and said unto Pharaoh c. Whereas the Lord might at once have destroyed Pharaoh and have delivered his people yet it seemed best unto him by divers and sundrie messages to deale with him 1. That Gods power might appeare in shewing his wonders 2. That the Israelites might see the wonderfull care which the Lord had of them 3. To exercise their patience being not delivered at the first 4. And to leave Pharaoh without all excuse Simler QUEST II. Whether Moses and Aaron went in alone to Pharaoh COncerning the number of them that went to Pharaoh 1. Neither is the conceit of the Hebrewes to be received that thinke the Elders who should have accompanied Moses and Aaron forbeared of feare and therefore they were not afterward suffered to goe up into Mount Sinah with Moses for neither did Aaron goe up and yet presented himselfe with Moses to Pharaoh 2. Neither is it to be thought with Thostatus and Pererius that the Elders went not in with Moses for this had beene directly against Gods commandement chap. 3.18
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 the Lord
this being admitted that some alteration of the tongue then happened yet this sheweth no more that this word Iehovah should not bee pronounced than other Hebrew words but that onely the manner of pronuntiation is changed which thing falleth out in all languages in continuance of time 4. Others thinke that Iehovah cannot be pronounced because the letters whereof it consisteth make no perfect sound 5. But the Hebrewes generally of a superstitions conceit doe forbeare from reading or naming Iehovah even in their Synagogues in the lecture of the Law thinking that holy name thereby to be prophaned and they would prove it by that place Lev. 24. â—6 that he which nameth the name Iehovah should be stoned Contr. 1. That the name Iehovah may safely be pronounced it is evident by this place because the Lord himselfe sheweth a difference betweene his name Iehovah and other names which Moses could not have understood if the Lord had not spoken it Againe if it bee not lawfull to be pronounced neither is it to be written if the Hebrewes doe the one why not the other they themselves doe allow that the high Priest may pronounce it in their solemne feasts in the Temple when they deliver that publike blessing which is prescribed Numb 6.24 Iehovah blesse thee and keepe thee it is not therefore simply unlawfull to utter that reverend name 2. That place alleaged serveth not their turne for beside that the word nakab signifieth as well to pierce through and consequently to curse as to name it is evident that the Lord speaketh not of simple pronouncing the name of Iehovah but of uttering it in contempt and disdaine as there in the next verse before the word Kalal is used which signifieth to curse 6. Wherefore the conclusion is this that wee grant the name Iehovah not in respect of the letters but of that which is thereby signified the nature and essence of God to be ineffable Againe it may be so called in some sense because this reverend name is not communicable to any creature And thirdly in that it is not to be prophaned or unreverently used and upon light occasion but in grave and weightie matters any of these wayese we confesse the name Iehovah to bee ineffable but not in their sense as though it were impietie at all to pronounce it and that in the very reading of the Scripture we should forbeare to name it but to pronounce some other word in stead thereof Simler QUEST VII How the Lord was not knowne to Abraham Isaac and Iacob by his name Iehovah Vers. 3. BBut by my name Iehovah was I not knowne unto them 1. Some thinke that the Lord spake not at all unto Abraham Isaac Iacob by the name Iehovah but that Moses using that name in writing the storie of Gen. spake according to his time Osiander But this cannot be admitted for then whereas the Lord is brought in saying to Abraham I am Iehovah Genes 15. if the Lord did not there give himselfe that name then he should be made to speake otherwise than he did And againe whereas Abraham giveth this name to the mountaine Iehovah ijreh the Lord will see or provide Moses should write an untruth if that Abraham had not indeed so called it 2. Some other thinke that the meaning is that God had not shewed his power before in working of such wonders and miracles as he did by the hand of Moses Paulus Burgens Rupertus But beside that the Lord here saith that he had shewed himselfe unto them by his name Shaddai that is omnipotent and so mightie in workes it is evident that as great miracles were wrought before as the taking up of Henoch the drowning of the whole world the burning of Sodom and Gomorrah with fire and brimstone the turning of Lots wife into a pillar of salt 3. Some thinke that by this speech is insinuated the great increase of the knowledge of God which was more fully revealed to Moses than to Abraham Isaac and Iacob and afterward was greater in David and so the neerer they came unto the times of the Messiah and the Apostles excelled all that went before them in knowledge sic Gregor and Glâ—ss interlinear But this seemeth not to be the proper meaning for then it might as well be said to David that his times compared with Moses God was not knowne to Moses by his name Iehovah 4. Others doe thus interpret that God had not to any of them declared the meaning of this name Iehovah as he did to Moses Exod. 3. where he calleth himselfe Eheje which aâ— which is the sense of the name Iehovah which signifieth the essence and being of God and beside the Lord did more fully reveale his glorie unto Moses than unto any other Prophet Numb 12.8 He shall see the similitude of God Lyran. Cajetan Thostatus But if this were the meaning then neither afterward unto the other Prophets should the Lord have beene knowne by the name Iehovah seeing Moses in respect of cleere illumination hath the preeminence before all Prophets before or after But that cannot bee seeing God was revealed unto other Prophets by that name 5. Oleaster thus expoundeth i. That whereas Shaddai may be derived either of shadad which signifieth to spoyle or pray upon or of shad which signifieth the â—eâ—tes and so consequently plentie and Iehovah is taken either from the roote Havah to be or rather of Hovah which signifieth destruction as Ezech. 7.26 God was knowne to the fathers both in giving them plentifull graces and spoyling their enemies to bestow on them as he tooke from Laban and gave unto Iacob but now he began to be knowne by that name Iehovah in destroying Pharaoh and the Egyptians c. But beside that Oleaster in deriving of the name Iehovah dissenteth from all other his collection is not generally true for God had before shewed his power in destroying the wicked and ungodly as in the floud and in the overthrow of Sodome and Gomorrah 6. Wherefore the best interpretation is this that whereas the name is taken often for the thing signified by the name as Act. 1.15 The number of the names that were in â—ne place were c. i. the number of men and Rev. 3. I have a few names in Sardis So here the name Iehovah is taken for God himselfe Perer. Then whereas the fathers did beleeve in God as omnipotent and all sufficient able to effect his promises which they possessed onely in hope but saw them not fulfilled Now the Lord will performe unto Israel whatsoever he had promised to their fathers in delivering them from their enemies and giving the land which he sware unto their fathers that hee would give unto their seed as the Lord himselfe saith unto Moses vers 7 8. and thus will he be knowne by his name Iehovah which signifieth being of himselfe for so of God in him through him and for him are all things Iun. Simler QUEST VIII Why the genealogie of Reuben Simeon and Levi
is inserted Vers 14. THese bee the heads of their fathers houses c. Moses setteth downe the genealogie of certaine tribes that it might bee knowne for the more certaintie of the storie of what stocks those two famous Prophets Moses and Aaron came the Lords Ambassadors to Pharaoh and instruments of these great works and wonders wrought in Egypt and of the deliverance of the people Borrh. 2. And Moses setteth downe the generation of Reuben and Simeon which were the two elder that he might orderly proceed to Levi lest hee might have beene thought onely to set downe his owne petigree Simler 3. And these three tribes are specially named because they of all other were most hardly censured by Iacob Reuben for his incest and the other two for their murther lest they might have beene thought utterly to have beene rejected Perer. 4. Moses most insisted upon the genealogie of Levi because that tribe was afterward chosen for the dignitie of the Priesthood Simler QUEST IX How Reuben is said here to be the first borne Vers. 14. THe sonnes of Reuben the first borne 1. He was the first borne by nature but he lost the prerogative of the first borne by his incest unto the which belonged a double preeminence the one of a double part which right was transferred to Ioseph of whom came two tribes the other of dignitie and authoritie over the rest of the brethren which was conveyed to Iudah Perer. 2. Of Reuben and Simeon onely those are rehearsed that came downe with Iacob unto Egypt because Moses doth make haste to set downe at large the offspring of Levi descending even unto Phinehes the sonne of Eleazar the sonne of Aaron Iun. 3. Some names are elsewhere otherwise termed as he which is called Iemuel is named in the Chronicles Nemuel and Sahar Zerah Ohad here named is there omitted either because he died in Egypt or else his posteritie was extinct and ceased in the wildernesse Simler QUEST X. Of the age of Levi. Vers. 16. THe yeeres of the life of Levi were 137. Levi was elder than Ioseph by foure yeeres for hee was the third sonne of Lea borne in the third yeere of the second seven of Iacobs service in the end whereof Ioseph was borne hence divers certaine conclusions concerning the Chronologie of the Scripture may be inferred 1. That Levi was 43. yeere old when he came downe with Iacob into Egypt for then was Ioseph 39. 2. That Levi lived 23. yeeres after the death of Ioseph who lived an 110. yeeres for Levi was 4. yeere elder than Ioseph and lived 137. 3. That Levi lived after he came into Egypt 94. yeeres unto the which if we adde 43. yeeres which was his age before he went into Egypt we shall have the whole life of Levi 137. yeeres 4. Levi died 121. yeeres before the going of the Israelites out of Egypt for all the time of their aboad in Egypt was 215. whereof Levi lived 94. in Egypt which summe being deducted from 215. the residue is 121. yeeres 5. It is gathered that Levi died before Moses birth 41. yeeres for Moses was 80. yeeres old when Israel was delivered out of Egypt but Levi died 121. yeeres before that then it will follow that he died 41. yeeres before Moses ex Perer. QUEST XI Of the age of Kohath Vers. 18. KOhath lived 133. yeeres 1. Thus read both the Latine Septuagint and Chalde agreeable to the Hebrew So that Eugubinus is deceived that saith Kohath according to the Septuagint lived but 130. yeeres 2. Hence it is evident that Kohath died 2. yeere before Moses birth and 82. yeeres before the deliverance of Israel for Kohath comming downe with Levi into Egypt may be supposed to be borne the same yeere from whence to Moses birth are 135. yeeres unto which adde 80. yeeres of the life of Moses and we have the whole summe of 215. yeeres the whole time of the Israelites being in Egypt But hee lived onely 133. yeeres then he must be dead two yeeres before Moses birth 3. Hence Alexander Polyhistor is found to be in error who holdeth as Eusebius reporteth Kohath to bee but 40. yeere old when Levi died who was rather than 94. yeere old but 43 yeere younger than his father being borne the same yeere when Levi went downe into Egypt QUEST XII Of the age of Amram Vers. 20. ANd Amram lived 137. yeeres If Amram were borne 14. yeeres before Ioseph died and begat Moses in the 77. yeere of his age as Alexander Polyhistor in Eusebius accompteth then it is evident that he died 21. yeeres before the departing of Israel out of Egypt and in the 60 yeere of Moses age as may bee thus gathered Ioseph lived after Iacob came downe into Egypt 71. yeeres being then 39. and his whole age was 110. so Ioseph died 144. yeeres before the departure of Israel for the foresaid numbers of 71. and 144. put together make the above said summe of 215. yeeres it will then follow that Amram borne 14. yeeres before Iosephs death and living 137. yeeres died 121. yeeres before the going forth of Israel ex Perer. QUEST XIII Why the sonnes of Korah and Aaron are set downe Vers. 21. ALso the sonnes of Izhar 1. Moses in the rest of Levi his posteritie descendeth but to the fourth degree saving in Aaron and Korah because of the one came famous Phinehes and the sonnes of the other are expressed because they died not in their fathers rebellion Numb 16.11 2. Hebron or Chebron his posteritie is not set downe it may be he was obscure and therefore not mentioned Borrh. 3. The rest here also are expressed because elsewhere they are spoken of for the manifestation of the history as Nadab and Abihu Levit. 10.1 Mishael and Elzaphan Levit. 10.4 Eleazar Numb 20. and Ithamar Exod. 38.21 Iun. QUEST XIV Why Aaron tooke a wife of the tribe of Iudah Vers. 23. ANd Aaron tooke Elishebah daughter of Aminadab 1. These two Aminadab and Nahashon his sonne were Princes of Judah 2. Thus Levi and Iudah doe match in marriage together to signifie the conjunction and affinity that should bee betweene the regall and priestly office Simler 3. Hitherto the positive law of not confounding the tribes by marriage was not made and yet afterward notwithstanding it was lawfull for the Priests of Levi to take unto them wives of other tribes for because the Levites had no inheritance given them by such marriages there could follow no inconvenience by confusion of their inheritance So Iehoiadah the high Priest married the King of Judahs sister and Elizabeth wife to Zacharie the Priest was Cousin to Mary the blessed Virgin of Judah Simler QUEST XV. How Moses without ostentation setteth forth his owne commendation Vers. 27. THese are that Moses and Aaron c. 1. Some thinke that these words should be inserted by Ezra who digested the Scriptures into order because it seemeth not to stand with the modestie of Moses and Aaron to set forth such a
whereas their fathers being a great way from the fulfilling of the promises and having not such manifest revelations and signes as they now had by the Ministerie of Moses yet were more firme in faith than that present incredulous age Simler So shall it bee a just rebuke unto us that live now in the cleere light of the Gospell if wee be lesse zealous of Gods glorie than they which have lived before us in the time of ignorance Therefore let us give eare unto the Apostle The night is past and the day is at hand let us therefore cast away the works of darknesse and put on the armour of light Rom. 13.12 2. Observ. Affliction at the first is grievous but in the end comfortable Vers. 9. BVt they hearkened not unto Moses for anguish of spâ—rit Such is the condition and qualitie of affliction that it maketh the heart heavie and so disquieteth the soule that it can not raise up it selfe to lay hold on any spirituall comfort Simler as the Apostle saith No chastising for the present seemeth to be joyous but grievous but afterward it bringeth the quiet fruit of righteousnesse to them that are thereby exercised Heb. 12.11 Here the Apostle sheweth two divers effects of affliction one which proceedeth of our naturall infirmitie to worke sorrow and griefe the other wrought by grace in those that make good use of their chastisement it bringeth in the end peace and comfort 3. Observ. God raiseth honourable instruments from meane places Vers. 16. THese are the names of the sonnes of Levi This tribe by reason of Iacobs curse laid upon it was in disgrace and contempt yet God out of the same raised these honourable instruments Moses and Aaron So God many times raiseth his servants out of the dust as Mary was a poore despised handmaid in Israel yet chosen to be the mother of Christ the Apostles were taken some from base trades other from ignominious offices as Matthew that was a Publican 4. Observ. God giveth his gifts diversly Vers. 30. I Am of uncircumcised lips Moses had not the gift of eloquence but he had a most plentifull gift of heavenly wisdome and understanding thus God distributeth his gifts diversly Pellican Aaron had the gift of eloquence but was in heavenly knowledge and illumination inferiour to Moses So the Apostle saith To one is given by the spirit the word of wisdome and to another the word of knowledge and to another diversities of tongues 1 Cor. 12.9.10 Every one hath not all gifts that one may stand in need of another CHAP. VII 1. The Method and Argument MOses appeareth the second and third time before Pharaoh delivering the Lords message unto Pharaoh for the dismissing of his people and upon his refusall sheweth signes and calleth for the first plague of the turning of the waters into bloud There are three parts of the whole Chapter The first containeth the renewing of the charge and commandement of God to Moses to goe unto Pharaoh to verse 8. wherein these things are declared 1. The authoritie which the Lord giveth to Moses over Pharaoh vers 1. 2. His commission what he shall speake vers 2. 3. The event Pharaohs refusall 4. The end that God may worke his great judgements in Egypt vers 4. 5. Moses and Aarons obedience with a description of their yeeres and age vers 6.7 The second expresseth the generall signe which serveth for the confirmation of Moses calling by turning his rod into a Serpent from vers 8. to vers 14. wherein three things are further shewed first the commandement of God to Moses vers 8. Secondly the execution by Moses vers 9. Thirdly the event the hardnesse of Pharaohs heart vers 13. with the occasion thereof the Magicians counterfeit miracle in doing the like The third part describeth the first plague laid upon Egypt 1. The denuntiation thereof by the Lord containing the message to Pharaoh vers 15.16 The matter or subject of the first plague the water and fish therein the one shall bee turned into bloud the other shall die vers 17. with the generall instrument Aarons rod vers 19. 2. Then followeth the execution by Moses vers 20. 3. Then the events follow first the fish die the water stinketh vers 21. Secondly Pharaohs heart is hardened by reason of the like practice by the Egyptian Sorcerers vers 22 23. Thirdly the endevour of the Egyptians in digging pits for water 2. The divers readings Vers. 1. Aaron thy brother shall be thy Prophet B.G.A.P. cum caeter shall be thine interpreter I. the sense but not the words Nebi signifieth a Prophet Vers. 4. Pharaoh shall not hearken unto you that I may lay my hand B. G. and I will lay my hand L. V. A. P. S. H. rather when I have laid my hand I. Pharaohs hardnesse of heart is set forth as the cause rather why the Lord would send his judgements than an effect as the former verse sheweth and chap. 3.19 So Moses and Aaron did as Iehovah commanded them so did they I. A. P. better than Moses and Aaron did as the Lord commanded them even so did they B. G. cum caeter for the perfect distinction athâ—ah comming betweene divideth the first part of the sentence Vers. 9. Shall be turned into a Dragon I. A. P. S. rather than a Serpent B.G.V.L. Tanmin signifieth a Dragon yet he meaneth a Serpent called a Dragon because of the fearfulnesse and greatnesse of it as Moses fled from it chap. 4.3 Vers. 18. The Egyptians shall be grieved to drinke that is loath B.G. shall be troubled in drinking L. shall be wearied in drinking I.V. shall not be able to drinke S. shall labour A.P. so Iaah signifieth and it is sometime taken for to grieve or loath as Iob 4.2 Of the water of the river B.G. cum caeter of every river I. but in the originall there is no pronoune but an article onely set before yet the same effect followed also in other rivers and waters Vers. 19. Stretch out thine hand against the water as it is taken vers 5. I will stretch forth H. mine hand rather upon the waters V. L. cum caeter as chap. 8. 5. Stretch forth thine hand to worke on the waters I. to worke is inserted Vers. 23. He did not set his heart upon this I.L.S.A.P.B. did not consider this in his heart V. this yet did not enter into his heart G. 3. The explanation of difficult questions QUEST I. Of the divers appellations of the name of God Vers. 1. I Have made thee Pharaohs God This name and title of God is used and applied foure wayes in Scripture 1. essentially and so it is given onely unto the blessed Trinitie and is not communicable unto any creature 2. personally and so it agreeth onely unto Christ as man 3. according to the vaine opinion and estimation of men so the Idols of the Gentiles are caelled gods as 1 Cor. 8.5 Though there be that are
be a very great plague B.G. cum caeter for the perfect distinction athnah over sheep divideth it from the clause following the Septuagint reade a verie great death but the word is deber a plague Vers. 15. For now when I stretch out mine hand I. or rather I had stretched out my hand and might have smitten thee c. and so thou shouldest have perished from the earth I. A reason is given why the Lord did smite only the cattell with the pestilence whereas he might have smitten the Egyptians also and cut them off at once this sense the Chalde expresseth it was very neere mee to send a plague to smite thee and thy people better than for now I have stretcht my hand that I may smite thee V.A.P.L.S. for no such plague was now sent or I will stretch my hand that I may smite thee c. and thou shalt perish from the earth B.G. for neither do we reade this to have been done Vers. 16. I have caused thee to remaine I. or caused thee to stand A. P.H. or I have sustayned or kept thee G. or thou art reserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. better than I have appointed thee L.V.B.G. To shew my power in thee I.B. S.L. better than 〈◊〉 shew thee my power C.A.P.G.V. that the preposition in is to be supplied appeareth cap. 14.18 the Lord is said to get honour upon Pharaoh and so the Apostle readeth Rom. 9.17 Vers. 27. Thou Pharaoh sent and called B. G. cum câ—ter Then Pharaoh sent them that should observe and called I. Though it may bee referred to Pharaohs sending to see in the Land of Goshen yet it is not safe to adde unto the text Vers. 30. I know that thou thy servants will not yet feare I.P.B.C.L.S. better than I know afore I pray that you will feare V.A.G. terem better signifieth here nondum not yet than antequam before as the sense giveth 3. The explanation of difficult questions QUEST I. Why Pharaoh is so often sent unto whom the Lord did foresee that he would not hearâ— Vers. 1. GO to Pharoh and tell him 1. Though God knew that Pharaoh would not heare yet he sendeth unto him againe both that his malice obstinacie might be made manifest that the judgements also of God upon him hereby might appeare to bee most just Simler 2. And though it was not in Pharaohs power to mollifie his heart yet hee is punished because neither would he though it had beene in his power Simler The necessitie of Gods decree doth not take away the freenesse of the will to evill neither is compulsive but only maketh the event evitable Pharaoh then is punished not for the necessitie that lay upon him but for the malice and unwillingnesse and disobedience of his heart Borrh. QUEST II. Why Moses in bringing the plagues dâ—th not alwaies use Aarons rod. Vers. 3. BEhold the hand of the Lord is c. This plague is not brought by the lifting up of Aarons rod as the other 1. For if Aaron should have alwayes used his rod it might have been thought that there was vertue in the rod. Cajetan 2. God therefore so wisely disposeth in the sending of these plagues that no exception could be taken If Moses had done all they might have suspected him to bee a Sorcerer and therefore most of these plagues are brought by the ministrie of Aaron And if they two should have done all they might have been taken for gods as Paul and Barnabas was Act. 14. If they had alwayes used the rod they might have ascribed vertue unto it If God had by his immediate hand sent all the plagues without any meanes it had not bin so admirable for who doubteth but that God of himselfe can do all things Ferus QUEST III. Why the Lord punisheth the Egyptians in their cattell Vers. 3. VPon thy flocke which is in the field c. 1. The Lord never sendeth any great plague upon the world but he giveth warning of it before so he did forewarne the old world of the floud by Noah the Sodomites of their destruction by Lot the Egyptians were admonished here by Moses the Israelites by Ieremie of the captivitie of Babylon 2. The cattell heere are punished for the sinne of their masters God beginneth with smaller punishments before he proceed to greater Osiander 3. This plague was lesse troublesome than the former but more discommodious for by the destruction of their horse and oxen their tillage was hindred and they should want their sheepe for cloathing their asses and horses for burden Simler 4. And this plague was most just for as they had oppressed the Israelites before in taking their oxen to plow their horses and asses to carrie burdens so the Lord doth worthily punish them in their cattel Perer. As the fish were destroyed before in the water so now the beasts upon land to let them know that they were worthie to possesse nothing God might justly deprive them of all Borrh. 5. The Latine translator readeth as though the hand of God should be not onlie upon their cattell but upon their very fields and grounds which should be first poisoned and infected but he leaveth out the Hebrew pronoune asher which shall be in the fields for it is evident by the text that the cattell onely were infected QUEST IV. Why the Lord doth not alwayes exempt his people from temporall calamities Vers. 4. I will make separation betweene the cattell of Israel c. Though it pleased God in this and other plagues for his great glory sake to exempt his people from these publike calamities yet alwayes the Lord doth not so deale with his servants for the true Prophets suffered famine under Achab as well as the rest Ieremie was taken with the Citie Daniel carried into captivitie which the Lord doth for these causes 1. To purge out the corruption and infirmities which are in his owne servants 2. To make triall of their patience that God thereby might be glorified Simler 3. And the Lord doth chastise them in the small afflictions of this life making a separation betweene the righteous and the wicked in the great judgements of the next world as the Lord saith by his Prophet In a little have I forsaken thee but with great compassions will I gather thee Isay. 54.7 Ferus QUEST V. In what sense all the cattell of Egypt are said to have died Vers. 6. ALl the cattell of Egypt died All the cattell in generall died not for many died afterward being smitten with the haile and tempest vers 27. 1. Some therefore doe thus expound it that no cattell died but the Egyptians and all that died were theirs Cajetan 2. But it seemeth rather to be taken according to the phrase of Scripture all died that is the greatest part Iun. Perer. Simler QUEST VI. Whether Pharaoh sent into Goshen in the other plagues Vers. 7. THen Pharaoh sent and behold 1. Some thinke that Pharaoh sent before when
the other plagues were but the Scripture maketh no mention of it as many matters of fact are omitted beside but Thostatus refuseth this conjecture for why should this bee onely here expressed that Pharaoh sent if he had done it at other times 2. Some thinke that the other plagues all but the first as of the frogges the lice and swarmes were such as Pharaoh could not send and in the plagues following but in the first Pharaoh did not then bethinke himselfe of any such thing Perer. 3. But it is more likely that Pharaoh though now twice he had been told so much by Moses did neglect to trie whether the Israelites were exempted from these plagues or no. Simler QUEST VII Why Pharaoh called not to Moses to pray PHaraoh entreated not Moses at this time to pray to God to remove this plague partly through envie and griefe to see the privilege and freedome of the Israelites which was an occasion of the hardning of his heart partly because the other plagues continued sometime and so might be remooved But this plague of mortalitie and murraine came all at once and suddenly swept the cattell away so that no remedie was left neither was there place for prayer to remoove it after this plague had suddenly smitten their cattell in all their coasts Pererius QUEST VIII Whether this plague were naturall or supernaturall COncerning the kind of this plague 1. It is evident that it was no naturall plague but supernaturall for the text saith the hand of God should be upon their cattell that is should smite them immediately no meanes being used at all not so much as Aarons rod whereby other plagues were called for And beside it was not infectious as other naturall plagues are for the cattell of the Israelites feeding among the Egyptians cattell they dwelling in the middest of them were not smitten at all with this plague Simler 2. Yet there might be some preparation unto this plague by the former as it is mentioned cap. 8.14 that the land stunke of the dead frogges and so both the aire and ground were corrupted apt to breed putrefaction Perer. But this was not the cause of the plague for if the earth and aire generally had been corrupted the men had died as well as the beasts QUEST IX Why Moses is the minister of the sixt plague Vers. 10. ANd Moses sprinkled them toward heaven 1. They both tooke the ashes out of the fornace but Moses sprinkled them toward heaven Philo saith that Aaron was the Minister of those plagues wherewith the earth and water were smitten and Moses of those which came from heaven out of the aire Augustine giveth this reason because Aarons office was to speake to the people he worketh upon the earth and water because Moses was in the things that belonged to God hee is the minister of those plagues which came from above But these are curious observations The reason rather was this they stood both before Pharaoh and therefore Moses as the chiefe whom the Lord had made as Pharaohs God he is the minister of this wonder Ferus 2. As the two first signes were of the water the two next on the earth so this is wrought in the aire Simler rather than the element of fire as Ferus QUEST X. Of the sixt plague of boyles and of the manner thereof Vers. 10. ANd there came boyles breaking out First the handfull of ashes being cast into the aire there was raised as a cloud of white dust like unto the ashes of the fornace over all Egypt which dust could not be engendred of that handfull but upon the sprinkling of the ashes the Lord by his great power caused that cloud of dust in the aire over al Egypt 2. The matter which is here used is somewhat answerable to the effect for as Moses taketh of the white ashes of the fornace so they falling upon man beast caused burning boyles which at the first swelled hoved the flesh then brake forth into sores the word here used for blisters is derived of bagnah which signifieth to boyle up as the water doth at the fire Borrh. Perer. Philo. thinketh that these sores or boiles were over al their bodie grew into one being most grievous to behold 3. This plague is answerable to the Egyptians sinne for as they oppresse the Israelites with fornace work in the burning of brick so they are punished with burning sores which came of the ashes taken out of the fornace Perer. QUEST XI Why the Egyptians are smitten with vlcers Vers. 11. ANd the boyles are upon the enchanters 1. This sheweth that the Magitians though before they had confessed the power of God yet doe persist still in their malice against Moses Simler Hereupon Cajetane thinketh that they did not acknowledge the power of God before but rather some superiour power of the spirits but this followeth not because they resist Moses still that they did not confesse the power of God before for like as the same aire that is illuminate by the sunne is darkened when the sunne is gone away so no marvell if the minds of the wicked after they have received some light be darkned againe Perer. 2. This is the third time that these sorcerers are confounded first when Aarons serpent eat up theirs secondly when their power was restrained in the third plague and now because they will not yet give over they are punished 3. Like unto these sorcerers are all unfaithfull counsellers to Princes whom the Lord in like manner will plague Borrh. And thus the Magitians of that Pharaoh of Rome are smitten with exulcerate consciences which swelling with pride and hypocrisie doe bring forth most vile ulcers of impietie Simlerus QUEST XII Of the hardning of Pharaohs heart Vers. 12. ANd the Lord hardned Pharaohs heart 1. The word signifieth to obfirme or strengthen chazak because it was a signe of strength or rather stubburnenes to stand against God there is another word used to signifie the same thing cabadh to make heavie as cap. 8.15 Pharaoh first by his owne corrupt mind hardning or making his heart heavie the Lord as by casting a heavie weight upō it maketh it heavier Iun. 2. Origen well noteth how sometime Pharaoh is said to harden his owne heart c. 8.15 sometime the Lord as in this place the first kinde of hardning is declared by the Apostle how it commeth when men by their impenitencie abuse the lenitie and longanimitie of God Rom. 2.5 But the same Apostle making mention of the other hardning by the Lord Rom. 9. he passeth it over and it may be thought to bee one of those high matters which Paul heard being taken up into paradise and is not to bee uttered Thus Origen counteth this a great secret how God is said to harden the heart And so it is yet not such a secret but that we find the same opened in scripture how the Lord by giving wicked men over to themselves and withdrawing his grace doth as
it may be understood of Moses and Aaron who were Gods messengers for so Angell signifieth or else they are called Angels of evill i. of poenal not morall evill rather than evill Angels And though they would seeme to gather by those words chap. 12.23 The Lord will not suffer the destroyer to come into your houses that this Angell of himselfe had a desire to invade the people of God and therefore was not a good Angell yet that followeth not but the words rather shew thus much that the Angell being sent forth by the Lord was to doe all things according to his direction to strike where God bid him strike and to forbeare where the Lord purposed to spare 4. Wherefore as the good Angels were the ministers of the former plagues as is shewed before quest 30. in chap. 7. so they are to be held to be the Lords instrument in this Pâ—rer QUEST IV. Whether one Angell or many were used in this destruction ANd for the number of these destroying Angels 1. Though it be said in the singular number chap. 12.23 the destroyer yet it followeth not that one Angell should be the minister for it is usuall in Scripture to put the singular for the plurall 2. Therefore it is more probable that many Angels were imployed in this service not in respect of the multitude that were slaine for in the host of Senacherib one Angell slew 180. thousand nor of the distance of place for one Angell in Davids time smote 70000. in three dayes space from Dan to Beersheba but in regard of the time because all the first borne of Egypt were slaine at midnight about the same time it is like that many Angels in divers places of Egypt were sent of God to strike the first borne Perer. Cajetan QUEST V. Vpon whom this plague in the smiting of the first borne was executed Vers. 5. ALl the first borne in the land of Egypt shall die All the first borne of every house as the chiefe and principall were smitten with death even from the Kings throne unto the sonne of the poore servant that ground at the mill which they used in the day to doe such servile works and in the night time kept them in hold and therefore it is said chap. 12.29 unto the first borne of the captive that was in prison So Samson did grind at the mill being in prison Iudg. 16. 2. Beside all the first borne of their beasts were slaine that is of their domesticall cattell for wilde beasts must be here excepted which were not in their power and such cattell as bring forth many at once where there is no difference betweene the firstlings and the rest Perer. 3. The third effect of this plague was that God did execute his judgements upon the gods and Idols of Egypt chap. 12.12 QUEST VI. Whether in every house the first borne were slaine BUt here this doubt ariseth concerning the first borne because it is said afterward chap. 12.30 that there was no house wherein there was not one dead whether in every house there were a first borne 1. Ab. Ezra thinketh all to be understood for the greater part 2. Simler for the houses of every sort both of high and low as the King and captive are named 3. Hugo S. Victor doth thus interpret it that in every house where was any first borne there was one slaine But it seemeth that no house at all was excepted because all the Israelites were commanded to strike the bloud upon the posts of their dores to escape the plague 4. Therefore Augustine thinketh that God so disposed at this time by his divine providence that every house of the Egyptians had one first borne quest 44. in Exod. But we need not run unto miracles where another exposition may be found 5. Thostatus thinketh that the first borne is here taken for the first borne of the feminine sex as well as of the males whether their parents were alive or dead whether they were the first borne by the husband or wife But the name of first borne is not thus taken in scripture neither yet is it like that any females died but males as it may appeare by the law of the first borne that are made holy unto God upon this occasion because the Lord for Israels sake killed all the first borne of Egypt there onely the males that first open the wombe are set apart chap. 13.12 6. Therefore of all the â—est I preferre the exposition of Iunius that in every house either the first or if there were no first borne the next principall man was taken in stead of the first borne so also Cajetane QUEST VII Why the Lord destroyeth the first borne NOw the first borne were slaine 1. Because they oppressed Israel whom the Lord calleth his first borne Exod. 4. Theodoret. 2. Rather because they put to death the first borne children of Israel yea all the males therefore the Lord doth worthily punish them in their first borne Ferus 3. And this plague was ordained for them more grievous than all the rest for what can come neerer a man than the death of his first borne which also may bee his onely borne as Abraham could not have a greater triall than when he was commanded to sacrifice his onely sonne Isaack that the Egyptians should be forced by this last and greatest plague to let Israel goe Perer. 4. Neither was this unjust in God to take away the life of infants who are not innocent before God and the Lord that gave them life may take it away if it more serve unto his glory And the parents also that had sinned were punished herein by the death of their dearest children being themselves reserved for a greater destruction Simler QUEST VIII Why the first borne of the cattell also are destroyed THe Egyptians cattell also are killed 1. because this losse also was a punishment unto the Egyptians for whose use they served Simler 2. And much of their substance also consisted in cattell Perer. so that both they lost part of their substance and wanted the use of them 3. Beside the Egyptians oppressed the Israelites and wronged them in their cattell Ferus 4. The Hebrewes also thinke this was one speciall cause for that the Egyptians did superstitiously adore divers kinds of cattell and therefore for detestation of their Idolatrie the cattell are punished QUEST IX How the Gods of the Egyptians were judged NOw what gods of Egypt were judged is diversly scanned 1. Some thinke that by gods the Magistrates and Judges are understood Osiander But this was said before that the first borne should be killed even from the Princes throne this was a punishment to Pharaoh and all his great men to have their first borne cut off 2. Some thinke that the Egyptian gods were judged in that their worshippers were punished Borrh. 3. Others that the Temples of the Idols were cast downe Hierom and their Idols throwne downe and beaten to dust as the Hebrewes 4. Some that
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
word nahal signifieth to carry which sheweth both the tender caâ—e of God that carrieth his children as the mother doth her infant in her bosome and the weaknes infirmity of the people that had need to be carried yea which is more Christ hath not only carried us but hath carried our sins Fer. 3. Two reasons Moses here useth to encourage the people not to doubt but that the Lord will protect them still because to that end he had redeemed them and beside the Lord is of great power and strength to carry them thorow all difficulties and lets whatsoever Calvin QUEST XIX What is meant here by Gods holy habitation VNto thine holy habitation 1. Some understand here mount Sinai where the tabernacle was first erected Vatab. But they were not planted in mount Sinai there they continued not as Moses saith they should be planted in Gods inheritance vers 17. 2. Some doe referre it unto the tabernacle which Moses saw by the spirit of prophesie should be erected and builded Osiander But the tabernacle was set up in the desert where they dwelt 40. yeeres in tents and boothes they were not there planted and Moses speaketh of a certaine place to the which the Lord would bring them but in the desert the tabernacle had no certaine place but was removed from one station to another 3. Some apply this speech to mount Zur Borrh. But there the tabernacle was not pitched till many yeeres after their comming to the land of Canaan 4. Therefore by the habitation of his holinesse or by his holy habitation the whole land of promise is better understood Iunius So called both because there was the Lords tabernacle where the Lords presence and as it were dwelling was and that was the land promised so often to the Fathers Pellican And the Lord wrought his signes and wonders there evident demonstrations of his presence and it was the place of the incarnation and birth of Christ. Simler QUEST XX. What nations should be afraid of the Israelites Vers. 16. THen the Dukes of Edom shall be amazed 1. Moses here sheweth by the spirit of prophesie that feare shall come upon the nations the Moabites whose feare is evident Num. 22. when Balaak hired Balaam to curse Israel the Cananites as Rahab testifieth Iosâ— 2.11 When wee heard it our hearts did faint and there remained no more courage in any of us The Edomites also were affraid which was the cause why they denied the Israelites passage thorow their country least they might have surprised it Simler 2. For the manner of their feare they shall be as still as a stone both because as a stone maketh no sound or noise so they shall not once mutter or move the tongue against the Israelites Osiand And as a stone is still without any motion or action so they shall suffer the Israelites to passe over Jordan without any resistance as is evident Iosuah 2. Iun. Obmutescent fient immobiles ut lapis They shall hold their peace and be immoveable as stones Pellican The Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they shall become as stones that is dead hearted cold as stones through feare as it is said Nabals heart through feare died within him and was as a stone 1. Sam. 25.37 Simler QUEST XXI Why the Lord is said to plant his people Vers. 17. THou shalt plant them in the mountaine of their inheritance 1. This word of planting sheweth both the care which the Lord had of his people as the husbandman with care labour and diligence setteth his plants Simler It signifieth also the firme and sure possession which the people of God should have of that country that they should as plants take deepe rooting there as the Prophet saith in the Psalme 44.2 That the Lord had driven out the Heathen and planted them in Calvin 2. It is called Gods inheritance because it was prepared for his people adopted to be the Lords heires to whom he had given the right and privilege of the first borne before all the people of the world Exod. 4.22 Perer. 3. The whole country of Sion is understood by the mountaine of Gods inheritance because it was a land of hilles and mountaines Deut. 11.11 Iun. And with speciall relation also unto mount Sion which the Lord had chosen for his habitation as Psal. 132.13 The Lord hath chosen Sion and loved to dwell in it saying This is my rest for ever here will I dwell Calvin 4. The Land of promise is here set forth by three names It is called The mountaine of Gods inheritance prepared for the habitation of his people the place Where the Lord would dwell it should be as the palace of the great King the Lord would protect it and watch over it It is also called the Sanctuary of God for to this end had the Lord chosen that land therein to erect a tabernacle and the publike worship of God Cajetan QUEST XXII In what sense the sanctuary of the Iewes was called a firme and sure tabernacle THe place which thou hast made to dwell in 1. The Latine translator here readeth In firmâ—ssimo tabernaculo In the most sure tabernacle which thou hast made but the word is macon which signifieth a place not nacoâ— that is sirme sure yet this sense and interpretation is true that it is called a sure tabernacle as the next words shew Which thy hands have established And the Lord promised to dwell for ever Psal. 132.14 2. It was then a firme and sure habitation not as some doe take it promised so to be conditionally that if the Jewes had continued in the obedience of Gods Commandements he would have dwelt among them for ever for the tabernacle was not appointed to continue for ever but the Sanctuary and the ceremonies and rites thereof were to give place unto Christ. But it was a firme and sure tabernacle because there the Lord was publikely worshipped at Jerusalem above a thousand yeeres from the first to the last as may thus appeare At the first the Sanctuarie with the Arke was in Shilo for 300. yeeres and more from the first entrance of the Israelites untill the time of Heli the high Priest then the Philistims tooke the Arke where it stayed seven moneths after it was placed in the house of Aminadab where it continued about 50. yeeres till the eight yeere of the reigne of David then it abode three moneths in the house of Obâ—d Edom from thence it was removed to the city of David where it remained 42. yeeres till it was carried into Salomons temple where it continued about 420. yeeres from the 11. yeere of Salomons reigne till the captivity of Babylon and after the captivity the temple being reedified endured for the space of about 500. yeeres till 42. yeeres after the death of our Saviour So that from the first setling of the Arke in the temple in the 11. yeere of Salomons reigne untill the dissolution thereof 42. yeeres after Christ were about 1000.
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 purpose not to returne convey
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
these things flesh and bread which the people murmured for observeth the same order which they did in their murmuring they first complained for the want of their flesh poâ— and then for the scarcity of bread vers 3. QUEST XI Whether the rocke were first striken to bring out water or the flesh and bread first sent RVpertus here also moveth another doubt out of the 78. Psalme vers 20. Behold hee smote the rocke that the water gushed out c. can he give bread also and prepare flesh for his people For here the Prophet seemeth to invert the order of these miracles that first the rocke was smitten whereout the water gushed and that afterward the flesh and bread was given whereas the striking of the rocke followeth in the next chapter Exod. 17. 1. To this question he answereth by a distinction that Moses report of these miracles is historicall setting downe the order of time wherein they were done but the other in the Psalme is propheticall applied unto Christ the flowing of the waters out of the rocke signifieth the passion of Christ and the baptising into his death the Manna shadowed forth the Eucharist in the eating of his body now first we must be baptised in the name of Christ before we can be partakers of his body and bloud in the Eucharist 2. But wee need not for the dissolving of this question to runne unto any such mysticall sense for the people murmured twice for flesh once in the desert of Sin as is here expressed another time in Kibroth hattavah Num. 11. the first of these murmurings went before the smiting of the rocke in Râ—phidim the other followed after and of the latter speaketh the Prophet here when the Lord sent a fire among the people for their murmuring which was not done now but it happened afterward in the other murmuring as the story is extant Numb 11.1 And of the former sending of Manna and flesh speaketh the Prophet afterward in the same Psalme vers 24. Hee had rained 〈◊〉 Manna c. QUEST XII Why Moses biddeth Aaron to speake to the people and doth it not himselfe Vers. 9. ANd Moses said unto Aaron c. 1. Some thinke that Moses vouchsafeth not to speake unto this unworthy and unthankfull people and therefore appointeth Aaron to speake Pellican But this can be no reason because afterward Moses speaketh unto the people himselfe vers 15. 2. Some thinke that it was Aarons office to speake unto the people for God had made him Moses mouth chap. 4.16 and as Moses Prophet chap. 7.1 But although this order was observed in Egypt that the Lord spake to Moses Moses to Aaron Aaron to Pharaoh and to the Egyptians yet after they were come out of Egypt Moses used himselfe to speake unto the people as appeareth chap. 12.13 and 14. where it is said vers 31. They beleeved the Lord and his servant Moses 3. Therefore this rather was the cause why Moses thus spake unto Aaron because when these words were to be uttered Moses was to be with the Lord when his glory appeared in the cloud this then was the order wherein these things were done hitherto rehearsed in this Chapter First after the people had murmured then the Lord spake to Moses vers 4. which might be betimes in the morning after that Moses and Aaron spake to the people vers 6. then Moses gave that charge to Aaron of speaking further to the people vers â— This being done Moses went unto the place where the Lord appeared in the cloud Tostat. 4. Now Aaron spake unto all the Congregation either in calling the Elders and Rulers together who should speake to the people or else in causing himselfe proclamation to be made and notice to be given to the people which is most like for this might be sooner done and as all the people had murmured so it was fit they should all present themselves before the Lord. Tostat. ibid. QUEST XIII How the people are bid to draw neere before the Lord. Vers. 9. DRaw neere before the Lord. 1. The Lord in respect of his divine essence is every where and not in one place more than in another but by reason of some new effect and extraordinary manifestation of his presence he is said to be rather in one place than in another As here hee is said to bee in the cloud because there hee shewed his glory Tostat. 2. The people are called before the Lord which Pellican understandeth of the assembly and congregation where they should heare the Lords Prophets speake unto them but it is rather understood of Gods presence in the cloud that all the people should come forth of their tents and turne themselves toward the wildernesse and so behold the glory of God which appeared unto them as followeth in the tenth verse Tostat. Iun. For as yet there was neither Arke nor Tabernacle where they should appeare before the Lord. Simlerus QUEST XIV What cloud it was wherein the Lord appeared Vers. 10. THe glory of the Lord appeared in the cloud 1. Some thinke that this was not that cloud whereby the Lord directed the journeyes of his people but another because that cloud stood over the hoast but this was toward the wildernesse but this is no good argument for that cloud which did lead them went before them sometime neerer sometime further off 2. Others thinke that this was the cloud which rested upon Moses Tabernacle before the great Tabernacle was made which is mentioned chap. 33.7 but this is uncertaine Ex Tostat. 3. Therefore without further question it was none other cloud than that which was their guid which in the day was a cloudy piller in the night a piller of fire which was an evident testimony of Gods presence Iun. Oleaster Yet it is to be thought Gloriam Dei in solitâ— modo patefactam c. That the glory of God was manifested otherwise than it 〈◊〉 that iâ— in a more fearefull manner the more to terrifie the people Calvin Simler QUEST XV. When the Lord thus spake to Moses Vers. 11. FOr the Lord had spoken to Moses c. 1. Some thinke that Moses after he had given Aaron charge to speake to the people and was gone to appeare before the Lord that then the Lord spake thus to Moses which words he returning againe delivered to the people Tostat. But here is no mention that Moses spake those words in this place to the people only it is said The Lord spake or had spoken 2. Therefore it is the better opinion that the Lord had thus spoken unto Moses before he spake thus unto the people vers 6 7. but here it is expressely mentioned to shew Moses faithfulnesse that hee delivered nothing to the people but what he had received from God for here the very same words almost are rehearsed which Moses before had uttered to the people it is therefore better expressed in the prâ—terpluperfect tense dixerat the Lord had said Sit
sometime for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Carbuncle sometime for the Crystall Numb 11. but it is rather the gumme of the tree â—dellium which was transparent and shining like unto pure and tried waxe Plin. lib. 12. cap. 9. Iun. Osian and Iosephus saith that â—dellium was a kinde of drugge or spice So then the Manna was not onely white but it was also of a cleare colour like unto gumme oâ— to the kernell of a grape Pellican 4. For the taste it was like unto wafers made with hony or unto fresh and sweet oyle Numb 11.7 it had a pleasant taste and relish QUEST XXXVII Whether the Manna had a divers relish according to every ones taste BUt further concerning the divers taste of Manna a question is moved out of those words in the bookâ— of Wisdome chap. 16. vers 21. It served to the appetite of him that tooke it and was meet to that that every man would 1. Upon this ground the opinion of some is that the Manna though it had actually and positively but one kinde of taste like unto wafers made of hony yet God gave unto it such a gift that it relished according to every mans desire and it was turned to the taste and savour of any kinde of meat which they had mind unto Tostat. And that Manna had this quality onely in their mouths and taste that were holy men and thankfull but to the evill and disobedient it had not that variety of delightfull taste but was as unsavory in their mouths for they preferred pâ—ppons onyons leekes and garlike before it Lyran. 2. Contra. 1. If the Manna actually gave one certaine relish in the mouth as of hony or oyle how could it at the same time have any other relish for divers tastes of contrarie kindes and tempers it could not have at once and if it were turned to any other taste then had it not actually the taste of hony or fresh oyle 2. Besides by this meanes the Lord should have satisfied every ones wanton appetite which not being contented with the ordinarie taste of Manna would have it changed according to his desire 3. And that Manna had the same relish to all both good and bad is evident by Moses description Numb 11.8 The people went about and gathered iâ— c. so it relished in that manner to the people if it had tasted so onely to the better sort to the beleevers and the thankfull a very few should have had that privilege for the people wept and murmured in their families every one in his tent dore Now in that they preferred the onyons and leekes of Egypt it shewed their great unthankfulnesse that made more account of such grosse meat than of the precious delicate Manna 3. The meaning then of that place is that this Manna actually had such variety of delectable tastes that it pleased every man not that it changed and turned as every mans fansie led him but there was no stomake so weake nor no tooth so daintie whom Manna might not content the Manna being yet raw and undressed had the taste as of mingled hony or oyle but after it was prepared and dressed it gave a mixed and variable taste as if many sweet and pleasant things were tempered together Iun. 4. The excellencie then of this food commendeth the goodnesse of God who was not contented to give them ordinary and common food but fed them with the best Ferus As it is said Wisdome 16.21 Thy sustenance declared thy sweetnesse to thy children The Grecians write that Democritus prolonged his life with eating of hony Athan. lib. 2. cap. 3. Plinie maketh mention of some that lived of pulse lib. 18. cap. 8. The Egyptians boast much of their herbes Diodor. lib. 1. cap. 4. But all these must give place to Manna never was any people in the world fed with the like food unto Manna Pelarg. QUEST XXXVIII When Moses spake to Aaron concerning the pot of Manna to be set before the Lord. Vers. 34. ANd Aaron laid it up before the Testimonie 1. The opinion of some Hebrewes is that this pot of Manna was laid up in Moses Tabernacle before the great Tabernacle was made Lyran. But this cannot be 1. Into that Tabernacle none came but Moses and in his absence Ioshua chap. 33.7 11. Therefore it is like that Moses would rather have there placed it himselfe than have spoken to Aaron 2. Because Moses speaketh to Aaron to doe it it seemeth that Aaron was consecrated Priest which was not before the second yeare when the Tabernacle was erected Tostat. 2. Whereas it is said vers 33. to be set before the Lord it may also have this sense Ante 〈◊〉 dictum est quod sit ipsa devotione offerendi c. Before the Lord may be said in respect of the devotion of the offerer wheresoever it was put so Augustin quaest 61. But these words before the Testimonie which is meant of the Arke doe expound the other therefore the Arke being not yet made this here commanded was not done presently 3. Augustine misliking the former solution resolveth that this is spoken by way of a prolepsis that is here written which was afterward done for in Scripture the order of time is not alwayes observed Moses therefore to finish at once the whole history concerning Manna maketh mention also of this reserving of the â—ot of Manna which was done afterward the Tabernacle being now made and Aaron consecrated Priest Tostat. quast 14. So 1 Sam. 17.54 David is said to have put Goliahs armour in his Tabernacle which was not then but long after when he was established in the Kingdome Piscator 4. This pot of Manna which was of gold Iunius thinketh was not placed hard before the Arke for then it could not have beene seene of the people as it is said vers 32. That they may see the bread c And in the Arke it was not for within it onely were the two tables of the law 1 King 8.11 it was set therefore in the entrance of the most holy place Iun. But it seemeth rather that it was placed in the most holy place within the second vaile by the Apostles description Heb. 9.4 Simler Where also Aarons rod was which was there kept also for a testimony to the people Numb 17.11 though it were not continually in their fight QUEST XXXIX By whom this clause was added of the Israelites eating of Manna fourtie yeares Vers. 35 THe children of Israel did eat Manna 40. yeares untill they came to a land inhabited c. Augustine also thinketh that this is spoken by a prolepsis that is an anticipation or prevention of the story but it cannot so properly be said here because Moses lived not to see this for he died in the 11. moneth of the 40. yeare and the Manna ceased on the 15. day of the first moneth of the 41. yeare but a prolepsis or anticipation of the story is when the same writer setteth downe that before out
c. Tostat. quast 2. 5. Moses objecteth his danger that he might the sooner obtaine his desire Oleaster QUEST VI. Why Moses is bid to take the Elders with him Vers. 5. TAke with thee of the Elders of Israel 1. The vulgar people were not thought worthy because of their murmuring to see the miracle which God was about to worke for them and therefore he is bidden to take the Elders Simler Or because the Elders might be murmurers also with the rest they are called to bee eie witnesses of this great worke that they might see and testifie that water was brought forth out of the rocke where there was none before Ferus Tostat. Galas 3. That being men of authoritie they might be able better to instruct and certifie the people Iun. 4. And God hereby would establish an order for government that Princes should bee assisted with grave counsellers neither to doe things of their owne head as Saul did Ferus Nor to despise the counsell of the wise and ancient and to follow the rash and headstrong as Rehoboam did to his cost QUEST VII Why Moses is bid to take his rod. Vers. 5. ANd the rod wherewith thou smotest the river 1. Rab. Salomon to whom subscribeth Lyranus thinketh that Moses is bid to take the rod because some of the Israelites thought that rod had power onely to bring plagues as it did upon the Egyptians and not blessings but that was no reason for before this Moses used that rod in dividing the waters of the red sea to deliver the people of Israel out of the hand of their enemies which was a great blessing Tostat. 2. Therefore that was not the reason but because it pleased God to use this organe and instrument at this time Tostat. And to get Moses the greater authority with the people hee is bid to smite the rock with the rod whereas God could have brought forth the water without any such meanes Pelarg. And the Lord did it also to confirme the faith of the Elders when they saw this rod in the hand of Moses whereby he had wrought great wonders especially in the waters Simler 3. By the river and floud we are not to understand the sea but the river of Egypt which is here remembred because it was first of the Egyptian plagues and though Aaron smote the river and not Moses yet he is said to doe it because it was done by his direction Iun. Tostat. Aaron percussit authoritate mandato Mosis Aaron smote it by the authoritie and at the commandement of Moses August quast 64. in Exod. so also Lyran. QUEST VIII Whether it be all one storie of smiting the rock Exod. 17. and Num. 20. or divers FUrther whereas the like storie of bringing waters out of the rock is penned by Moses Numb 20. the question is whether it were one and the same act 1. Some thinke that in both places there is a narration of one and the same fact as Procopius upon this place with others of which opinion these may be the reasons 1. Because it would seeme strange if Moses had once before done the like that he would have doubted the second time as he doth Num. 20. 2. The people there object Wherefore hast thou brought us out of Egypt Whereas all of that generation were dead before that came out of Egypt they onely excepted which were then young 3. The name which Moses giveth to the place in both stories is the same namely Meribah Contra. 1. Moses might be doubtfull the second time in respect of the unworthinesse of the people fearing the Lord would not shew his power because of their unthankfulnesse and therefore he saith the Lord was angrie with him for their sakes Deut. 3.26 2. the offspring of those which were dead might so complaine because if their fathers had not come out of Egypt they had remained there still 3. The same name may be given unto divers places and yet herein there was a difference for the place in Rephidim was called both Massah and Meribah tentation and contention the other Meribah onely 2. Wherefore the sounder opinion is that these two stories were divers and that Moses smote the rocke two sundrie times which may appeare to be so by these reasons 1. The place was divers this striking of the rocke was done in Rephidim which was the 11. station Numb 33.14 but the other was in the desert of Sin the 33. station Numb 33.36 2. The time was divers this miracle was done in the first yeare after their departure out of Egypt the other in the 40. yeare for in the very next station Aaron died in the 5. moneth of the 40. yeare Numb 33.38 3. In the other storie Moses was somewhat doubtfull and therein displeased God and was reproved but here he is found firme and faithfull 4. Here he onely taketh the Elders with him but there the Lord biddeth him to gather together the whole congregation 5. This miracle was wrought by the rod wherewith Moses had wrought wonders in Egypt the other with Aarons rod that budded and was laid up before the Lord Numb 27. for Moses is said to have taken it from before the Lord Numb 20.9 Iun. By these reasons the stories appeare to be divers Simler Osiander QUEST IX Of the mount Choreb Vers. 6. I Will stand before thee upon the rocke in Hereb 1. Some take Horeb or Choreb to be the top of the mount Sinai but that cannot be for they were not yet come unto mount Sinai much lesse unto the top of the mount 2. Some thinke that Choreb and Sinai were all one but this was another place yet called by the same name Lyran. Tostat. But that this was the same Choreb which was called the mount of God chap. 3.1 appeareth in the next chap. vers 5. where it is said they camped by the mount of God 3. Some other thinke that Sinai was the name of the whole plaine or desert wherein there were many hils and mountains whereof Choreb was one Oleaster in 3. cap. Exod. But this opinion is controuled chap. 19.11 where the very hill it selfe is called mount Sinai 4. Therefore the more probable opinion is that all that hillie tract or circuite was called Choreb of the drines of the ground where Sinai was situate Iun. Or that hillie tract might beare the name of Choreb on the one side toward the West and the name Sinai toward the East Simler QUEST X. Whether the water out of the rock did still follow the Israelites Vers. 6. THou shalt smite the rocke and water shall come out of it The Apostle saith that the rocke followed them 1 Cor. 10 4. 1. Some thinke that this is spoken of Christ the spirituall rocke that did still accompanie them but the Apostle meaneth that rocke whereof they dranke which he called spirituall because it signified Christ. 2. Some will have the water of this rocke still to follow the Israelites to serve thrir necessarie use as Tertullian
preparation followeth 1. Here is set downe the Lords loving invitation of Israel to be his people propounded to Moses consisting both of a rehearsall of the benefits which the Lord had done for them vers 4. of the condition of their obedience required vers 5. of a most ample promise to make them his peculiar people above all the earth vers 6. 2. Then is shewed the acceptance by the people of this gratious offer propounded unto them by Moses vers 7. thankfully received by the people vers 8. The particular preparation sheweth partly what was done the two dayes before the Law was given to vers 16. and what upon the third to vers 25. In the first there is 1. The Lords prescription to Moses both how he will talke and commune with him vers 9. theâ— that he should sanctifie the people vers 10. with the end thereof vers 11. that they may be ready thirdly the interdict followeth of not comming neere the mountaine vers 12. with the perill and danger thereof vers 13. 2. The obedience of Moses and the people to the Lords commandement vers 14 15. Upon the third day are declared 1. the manner of the Lords appearing in mount Sinai with thunder and lightning vers 16.18 2. The placing and disposing of the people vers 17. 3. The communication of the Lord with Moses First in generall vers 19 20. Then in particular which containeth the Lords charge to Moses concerning the people and Priests vers 21 22. The exception of Moses and Aaron vers 24. interposed by occassion of Moses answer vers 24. Then the execution hereof by Moses vers 25. 2. The divers readings Vers. 1. In the third new mâ—â—ne I. better than in the third moneth caâ—er for he saith afterward in the same day that is when the new moneth began Vers. 6. A kingdome of Prâ—â—sts B. G. A. that is a Priestly kingdome V. L. P. that is a sacred and holy kingdome not a royall Priesthood for the latter substantive is put for the adjective not the first Vers. 7. Proposed all these words B.V. cum cater all these things G. debharim words Vers. 9. After Moses had reported c. or for Moses had reported G. better than and Moses reported V. A.P. or Moses therefore reported L. or but Moses reported S. It is better read in the preterpluperfect tense for Moses had reported their words before vers 8. Vers. 19. God answered him by voice B.G. cum caeter God answered him L. Here these words by voice are omitted Vers. 25. Lest he breake in upon them V.I. or make a breach upon them A.P. better than lest hee destroy them B.G.L. or destroy of them S. bam signifieth in or upon them 3. The explanation of doubtfull and difficult questions QUEST I. Of what yeere this was the third moneth Vers. 1. IN the third moneth c. 1. It is not expressed here of what yeere this was the third moneth But it is easily gathered that it was in the first yeere of the departure of the children of Israel out of Egypt for although the Scripture usually in the computation of time doth expresse the yeere as well as the moneth yet sometime the yeere is omitted when either by the circumstance and under of the story it may be gathered as Numb 20. vers 1. The first moneth is named but the yeere is omitted which was the 40. yeere because the order of the story and course of time will leade us to that yeere or else when as by conference with other places the yeere may be found out as seeing Numb 10.11 they departed from Sinai in the second yeere and second moneth it must needs be that they came thither in the third moneth of the first yeere Tostat. 2. For in this place were all those things done which are described by Moses in the rest of this booke of Exodus and in the booke following of Leviticus Hierom. Which things could not bee done in a short time therefore they here encamped almost a whole yeere before they removed QUEST II. What day of the moneth the same day was THe same day 1. Some thinke the same day is named wherein they came from Rephidim because they tooke a longer journey than usuall upon that day even from Rephidim to Sinai Lippeâ— Vatab. 2. Some because upon that day the three moneths were expired after their departure out of Egypt Oleaster But there were only two moneths expired and the third now begun 3. On the same day that is the third day as it was the third moneth Hugo de S. Victor But upon the third day of the moneth was the law given against which day the people are warned to prepare themselves vers 11. 4. The same day then hath relation to the words before the third moneth or rather the third new moone when the moneth began for châ—desh doth as well signifie the new moone as the moneth as 1. Sam. 20.5 to morrow is châ—desh the new moone which is the first day of the moneth The same day when it was new moone when the third moneth began Iun. For of no other day hath the moneth the denomination but of the first Tostat. And because the day is certainly expressed as is usuall in Scripture it must needs have reference to the third new moone rather than moneth before spoken of Piscator 5. Moses is so diligent to describe the moneth and day when they came to Sinai because this was the place to the which the Lord called them and wherein the Law was given and the Tabernacle erected and where the Lord entred into a league and covenant with his people Ferus QUEST III. Whether this first day of the third moneth were the 47. day from the passeover NOw how many dayes this was from the pasch there are divers opinions 1. Cajetane thinketh it was the 45. day counting together 15. dayes remaining of the first moneth from the passeover and 29. of the second and so the first day of the third moneth maketh 45. But beside that the Hebrewes counted 30. dayes to a moneth by this account the day of giving the Law which followed the fourth day after at the furthest should not be the Pentecost that is the 50. day 2. The most received opinion is that this was the 47. day from the passeover accounted thus 16. dayes remaining of the first moneth 30. of the second and the first of the third which make 47. Iun. Simler Rupertus But by this reckoning the day wherein the Law was given which was the third day after as some held as Tostatus should be but the 49. day which is generally held of all to be the 50. which is called Pentecost upon which day the holy Ghost came downe upon the Apostles that the type and shadow may agree with the substance To remove this doubt 1. Some say that the Law was given on the 49. day but the tables of stone were delivered upon the 50. Rupertus l. 3.
in situation And so the Replier is answered QUEST VI. How Moses is said to goe up unto God Vers. 3. MOses went up unto God c. 1. Some thinke that Moses went aside to give himselfe to prayer and meditation as he was wont Calvin But this phrase of going up unto God sheweth that this was some extraordinary calling of Moses unto that place 2. Others thinke that Moses went up into this mount uncalled because there the Lord sometime appeared before in the fiery bush and had appointed that to be the place where they should sacrifice unto him and therefore Moses went up to the mountaine but not to the top of the mountaine remembring that hee was before reproved for approching so neare Lyran. Tostat. 3. But it is more likely that Moses for the same reason went not up into the mount till the Lord called him because of the reverence of the place and so the words are to be read For the Lord had called him Simler Genevens So also Oleaster And then hee is said to goe up to God not because it was the mountaine where God had appeared Vatab. Or because there was the cloud or some visible signe of Gods presence Simler But for that he heard Gods voice calling unto him from the top of the hill Quamvis nulla species sensibilis scribatur apparens in monte ipsa tamen vocatio c. Although no sensible shew is written to have appeared in the mountaine yet the very calling of God put Moses in hope there to find God Cajetan QUEST VII Why both these names of Iacob and Israel are joyned together Vers. 3. THou shalt thus say to the house of Iacob and tell the children of Israel c. 1. Hee calleth them the house or family of Iacob because as one house is to the master and father of the house so all that people were in respect of Iacob Tostat. They had all their beginning out of that family 2. He calleth them the house of Iacob rather than of Abraham or Izak because they had each of them but two sonnes nay in effect but one sonne a piece because the other were not counted their seede which were not sufficient to make a family but Iacob had 12. sonnes Oleaster 3. Both these names are joyned together Iacob and Israel to shew that as the first was Iacobs naturall and originall name the other was given him by grace so there were two sorts of Israelites those which were such only after the flesh others that were true Israelites according to promise Simler And that as Iacob had that name of supplanting and Israel for prevailing with God so they should seeke to be answerable to both these names in supplanting of vice and being strong with God Ferus And as Israel was a name given of God so they bearing this name should assure themselves they were the people of God QUEST VII How the Lord is said to carry them upon Eagles wings Vers. 4. I Carried you upon Eagles wings c. 1. Some by these two wings understand Moses and Aaron by whom the people were led Gloss. interlinear but Moses and Aaron themselves were carried upon these Eagles wings 2. Some understand the two Testaments Gloss. ordinar but they as yet had received neither of the Testaments 3. Therefore hereby is metaphorically described the singular protection of this people and their mighty defence and in divers respects 1. In respect of their speedy deliverance that all of them in one day being such a great multitude came out of Egypt which was an admirable thing Cajetan 2. In that they passed many difficulties in going thorow the red Sea in travelling thorow the wildernesse they went thorow all these hazards and difficulties as though they had beene carried upon Eagles wings Tostat. 3. The Hebrewes here write that the Eagle taketh her young ones and carrieth them upon her backe whereas other birds carry them in their talants whereby the Lord shewed his love Genevens and their safe and secure defence that they were extra omnem teli jactum without the compasse of all danger Tostat. Lippom. But this conjecture of the Eagles carrying her young ones upon her shoulders frivolum videtur seemeth to be of no great credit Calvin fictitium c. it may be thought to be fained Oleaster The Eagle is said to beare them on her wings because when the young ones begin to fly shee doth support them with her wings lest they should fall Oleaster and she soareth with them aloft using them to flie against the Sunne Calvin And so the meaning is that as the Eagle supporteth and protecteth her young ones while they flie aloft that no danger can come neere them so the Lord protected his people 4. And as the Eagle stirreth her nest and provoketh the young to fly and defendeth them in flying when she changeth her place and nest so the Lord transported and removed his people stirred them out of their uncleane nest in Egypt to bring them to Canaan Oleaster As Moses setteth forth this similitude at large Deut. 32.11 As an Eagle stirreth up her nest fluttereth over her birds stretcheth out her wings taketh them and beareth them on her wings 5. And as the Eagle taketh her young ones aloft sic Deus eduxit eos elevatos in filios Dei So God tooke them advanced or lifted up to bee the sonnes of God and as the Eagle from aloft defendeth her young ones so God de superna nube pugnavit pro eis did from the cloud above fight for his people Cajetan QUEST VIII How they are said to be the Lords chiefe treasure Vers. 4. YE shall be my chiefe treasure c. 1. The word is segulah which signifieth a speciall and peculiar treasure above the rest as that is called peculium which the sonne and heire of the house hath of his owne beside the right of his fathers inheritance which he may dispose of as he thinketh good so the meaning is this that although the whole earth be the Lords by the right of creation yet this people should have a speciall interest in God before all other Tostat. 2. Beside the Lord had given unto them his law as to no other people in the world which he had committed unto them as a chiefe and principall treasure Vatab. 3. And herein as the Lord sheweth what prerogative they had over other people so thereby is signified how deare and precious they were in the sight of God Vos veluti populum quendam eximium mihi consecravi I have consecrated you to my selfe as an excellent people Theodoret. QUEST IX How they are said to be a kingdome of Priests Vers. 5. YE shall be unto me a kingdome of Priests 1. That as the Levites and Priests were chosen out of all the tribes of Israel to bee peculiar unto the Lord for his service so the Lord had chosen the seede of Abraham out of all the nations of the world Theodoret. 2. Or as the Priests did
specially attend the service of God so the people of Israel should all be as Priests in respect of other nations addicted to the worship of the true God Tostat. So that all other kingdomes were but profane in respect of them 3. Hereby also is signified their principality above other nations as Priests were reverenced and honoured of all and the speciall care which God had of them as they themselves had seene in Egypt how the Priests were reverenced of all and maintained out of the common Treasury Cajetan 4. The Chalde readeth yee shall be Kings and Priests that is they should under the regiment and kingdome of God be as Kings Quia nullum optabilius felicius regnum quam nos Deo subjicere Because there is no more happy kingdome than to subject our selves unto God Calv. for God was their King as the Lord saith to Samuel They have not cast thee off but cast me off that I should not reigne over them Cajet 5. They are also said to be a kingdome of Priests because Christ was to bee borne of that nation both King and Priest Ferus which his spirituall kingdome and priesthood by faith is communicated to his members whom he hath made Kings in subduing sinne and Satan and Priests in offering spirituall sacrifices unto God as S. Peter expoundeth and applieth this place 1. Pet. 2. Cajetan Lippoman 6. Oleaster bringeth foure interpretations of these words 1. That they should be a kingdome governed by Priests for the Lord was angry that the people had cast off the government of Samuel But it was never the Lords meaning that Levi should have the civill government of his people though some of Levi were extraordinarily raised up as Moses Samuel to judge his people because the scepter was promised to Iudah Gen. 49.10 2. The word cohanim may be translated Princes as well as Priests and then the meaning is they should all bee as Princes that is subject to none but unto God But it is not like that two words of like signification should be put together as Kingdome and Princes therefore the other sense of Priests is here more fit 3. They should be a kingdome of Priests that is all of them addicted and devoted to the service of God as if they were all Priests 4. Or they should be an holy people in respect of other nations and in comparison of them as Priests These two last senses are most fit and agreeable to the rest before alleaged QUEST X. By what reasons the Lord perswadeth the people and why Vers. 8. ANd the people answered 1. Thus by these perswasions before propounded the Lord thought good to winne the obedience and hearts of the people for seeing the Lord was to impose upon them a law lex est quoddam onus and the law is a certaine burthen for where a law is set the will of man is limited which man naturally desireth to be left free and therefore it was requisite that the people should be thus prepared to obedience Tostat. quaest 2. 2. The Lord perswadeth them partly with the commemoration of benefits past their deliverance out of Egypt and their protection in the wildernesse which is set forth by an elegant similitude taken from the Eagle which supporteth her young ones with her wings partly with the promise of future blessings that they should be a peculiar people to himselfe Simler 3. Then whereas men naturally partim fastu altitudine turgent partim securitate torpent partly doe swell with pride and haughtinesse partly grow slothfull by security Calvin These perswasions as soveraigne medicines doe meet with both these inconveniences the remembrance of Gods benefits doth serve to abate their pride that they should not ascribe their deliverance to themselves the promise of further blessings would provoke them not to bee idle 4. If the remembrance of these temporall benefits was so effectuall toward them how much more ought wee to remember Quod nos abundantiore gratia liberatos à peccatis nostris portavit Deus homo factus c. That God made man hath deliverd us by more abundant grace from our sinnes and carried us unto mount Sion to the celestiall Ierusalem c. Rupertus QUEST XI Whether the people unfainedly here promise obedience Vers. 8. ALl that the Lord hath commanded will wee doe 1. It seemeth that at this present the people had a good desire and full intent to keepe all the commandements of God for otherwise the Lord would not have commended them thus saying Deut. 5.28 I have heard the voice of the words of this people which they have spoken unto thee they have well said all that they have spoken O that there were such an heart in them to feare me and keepe my commandements alway The Lord would not both for the present have approved their saying and wished a continuance of their disposition if it had not proceeded from a good affection Tostat. quaest 3. Nec eos quicquam simulasse credibile est It is not credible or like that they dissembled at this time Calvin 2. But although this their readinesse to obey were not without the motion of the spirit of God in plaerisque tamen temporariam fuisse promptitudinem c. yet that it was but a temporary promptitude a willingnesse for a time in the most of them their doings which followed declare Simler So their first fault here committed is their frailty and inconstancy Propensus est populus sed fragilis inconstans The people seeme to bee ready yet fraile and inconstant Pellican Caro solet multa promittere nihil praestarâ— The flesh useth to promise much and performe nothing Ferus So that herein appeareth their temerity and rashnesse that promise great things as Peter did Sic facâ—unt qui propriâ—s confidunt viribus As all they doe which trust in their owne strength Lippoman 3. And seeing the people doe of themselves vow obedience to the law they afterward are most justly punished for the transgression of the law quasi vâ—ti rei as breakers of their vow and promise made unto God Gloss. ordinar QUEST XII How the Lord is said to come in the thicke cloud when and in what thicke cloud it was Vers. 9. LOe I come unto thee in a thicke cloud 1. Before the Lord came and appeared in the cloud but not to this end to speake to Moses in the hearing of the people and to give them a law for before the people had promised their obedience the Lord would thrust upon them a law against their willes Tostat. 2. Some thinke that presently the Lord came to Moses in a thicke cloud Intelligendâ—â— absque omni haesitatione est It must be understood without any deferring Cajetan But the cloud came not presently for the Lord thus spake to Moses upon the first or second day the cloud came not before the third day vers 16. Tostat. And when the cloud appeared the Lord talked with Moses out of the cloud but that
puritie of the bodie Indumentum enim animae corpus quodam modo est For the bodie is as it were a garment to the soule Raban Vestimenta lavare est opera mundare To wash the garments is to cleanse the works Vestimenta lavare est conscientiam vera fide imbuere to wash the garments is to endue the conscience with faith Lippom. By the washing of the garments is understood Cast it as mentis corporis The chastitie both of bodie and minde Gloss. interlin See more hereof before quest 15. 3. Some thinke that they washed their garments with that purifying water which was made of the ashes of the red Cow prescribed Numb 19. But that is not like for that water was to bee sprinkled against the Tabernacle which was not yet made and Eleazar was to take of the bloud of the Cow with his finger c. But neither Eleazar nor Aaron his father were yet consecrated to the Priesthood therefore they washed their garments with no other than common water at this time Tostat. quaest 9. in 19. cap. QUEST XXIX Why they are commanded not to come at their wives Vers. 15. ANd come not at your wives c. 1. The Latine tanslator readeth Come not neare your wives but your is not in the originall yet it well expresseth the sense for at no time was it lawfull to come neare unto other mens wives Lippom. Some thinke that hereby is meant that wee should not come neare Alicui carnali voluptati vel mundana Any carnall or worldly pleasure when we come neare unto God Gloss. interlin Indeed by this one particular inhibition of one carnall pleasure by the like analogie all other were forbidden but there is a literall inhibiting also of companie and societie with their wives 3. Some give this sense Conjux hîc sensuâ— intelligitur c. The wife is here understood to bee the sense which is joyned unto our nature c. Gregor Nyssen ex Lippom. And so we are bidden to lay aside all carnall sensualitie when we appeare before God But this is to goe from the letter of the text 4. Some make it onely a morall precept that men should abstaine even from lawfull things when they present themselves before God as the Apostle requireth the like of the married couple to abstaine for a time that they may give themselves to fasting prayer 1 Cor. 7. Hieron Rupert Galas but this being a legall injunction contained a further reason than is enforced now in respect of those times 5. So that beside the morall equitie even from lawfull pleasure which bindeth now also in the abstinence for a time from the marriage bed upon occasion of more fervent and extraordinary prayer Marbach there was then also a Legall kind of impuritie and pollution even in the lawfull use of marriage which came by the issue of seed Lavit 15.18 from which kind of Legall pollutions the people were to be sanctified and cleansed at this time Oleaster 6. But that saying of Lyranus is somewhat harsh Licet matrimonialis actus sit licitus tamen annexam habet quandam turpitudinem c. Though the act of the matrimonie be lawfull yet it hath annexed unto it a kind of filthinesse which is excused by the good things in marriage But the Apostle speaketh otherwise That marriage is honourable c. and the bed undefiled Hebr. 13.4 There is then in the undefiled marriage bed no filthinesse or uncleannesse But that other assertion of Lyranus is not much to be misliked Habet annexam depressionem mentis c. It hath also annexed a certaine depression and abasing of the minde because of the vehemencie of carnall delight And therefore they were commanded these three dayes to be sequestred from their wives that their minds might wholly be weaned from carnall delight and bee fixed upon God QUEST XXX Why Moses maketh such an ample and full declaration and description of the Lords glorious appearing in mount Sinai Vers. 16. ANd the third day c. there was thunder and lightnings c. 1. Moses in many words describeth the comming of the Lord and his appearing in mount Sinai Cupiebat enim virpius quam amplissimis posset verbis c. For this godly man desired in the best manner he could to set forth the magnificence of the comming of the Lord. Ferus Sometime Moses goeth up sometime he commeth downe sometime he goeth up alone and another time Aaron with him and all this he doth Vt pararet Domiâ—â— dignum acceptabilem populum c. To prepare a meete and acceptable people for the Lord Lippom. 2. Beside this large description also delivereth Moses from all suspition of deceit and counterfeiting as though he had fained as other lawgivers among the Heathen that he had conference with God for first this preparation of the people against the third day then the talking of the Lord with Moses in the hearing of all the people which were divers hundred thousands doth shew the truth of this narration Lippom. And these prodigious and extraordinarie signes raised upon the suddaine to cleare Moses In serenâ— die subitò mons tenebris circumdatus c. On a suddaine in a cleare morning the hill was beset round with darknesse and fire burst forth of the middest thereof Gregor Nyssen As it is observed in the destruction of Sodom and Gomorrha by the rising of the Sun and shining upon the earth when Lot entred into Zoar Genes 19.23 that it was a goodly Sun-shine morning when it rained fire and brimstone upon those Cities QUEST XXXI Why it pleased the Lord in this terrible and fearefull manner to appeare with thunder and lightning Vers. 16. THere was thunder and lightning c. 1. Foure signes the Lord sheweth of his comming two were heard the thunder and the sound of the trumpet and two were seene the lightning and the thicke or darke cloud and these appeared in the top of the hill not all over for if the cloud had covered all the hill the people could not have discerned the smoake which was round about upon the hill Cajetan 2. It pleased God in this terrible manner to shew himselfe at the giving of the law for these reasons 1. Because the rude world doth onely esteeme of those things which are done with great shew and magnificence the Lord would in this glorious manner appeare Vt disceret populus cum magni â—stimare That the people should learne highly to esteeme of God 2. Commovit omnia elementa c. He moved all the elements that they might know that he had power over all 3. That the ignorant people might know a difference betweene the true God and the false gods whom the Heathen and especially the Egyptians worshipped that they could doe no such things 4. Vt populo carnali timorem incuteret c. To strike feare and terror into the carnall people that they which would not be wonne by love should be constrained with feare 5.
and not to the law onely Quis dubitat per Angelos ministratam fuisse omnem veteris Testamenti dispensationem Who doubteth but that all the dispensation of the old Testament was ministred by the Angels Marlorat in 3. Galath v. 19. and Iunius in his Parallels upon that place Act. 7.53 saith to this effect that the Angels were ministri postea sermonis ad populum non authores legis that the Angels were ministers of the word afterward to the people but not authors of the law But this place being compared with Act. 7.53 and Galath 3.19 where it is said that the law was ordained by Angels it will draw also the word here said to be spoken by the Angels to be understood of the law 5. Iunius hath another exposition that the law was ordained inter Angelos among the Angels Annot Galath 3.19 and in his Parallels he saith the law was exhibited onely by Christ inter ordines Angelorum among the orders of the Angels but the phrase it selfe spoken by the Angels giveth more to be understood than among the Angels 6. Wherefore I preferre Chrysostoms exposition upon that place Galath 3.19 Sentit ipsos Angelos subministrasse ferenda legi He meaneth that the Angels did minister at the giving of the Law It is one thing for the Angels as Gods deputies to deliver the Law another as ministers and instruments As sometime the Prince may send Commissioners to execute his Edicts who doe supplie his person and authoritie sometime he being present in Majestie may by the mouth of another proclaime his Edict So at other times the Angels did speake in the name and person of God as the Angell did call to Abraham Genes 22. sometime they did attend as ministring spirits upon the Majestie of God as his Criers and Proclaimers So the law was delivered in mount Sinai by the authoritie of God himselfe appearing in Majestie who endited and framed the law but it might be proclaimed by the Angels concurring by their ministrie in the framing of that audible voyce and sound which was heard QUEST XXXVIII Why Moses is commanded to charge the people againe Vers. 21. GOe downe charge the people 1. Though this charge was given before yet the Lord commandeth it to be done againe Imminente jam hora ad majorem certitudinem The very houre being now instant for more certaintie Lyran. For they would the rather take heed Cum recentius in Dei prasentia mandarentur Being charged afresh and in the presence of God Tostat. 2. Another reason of renuing this charge was the stubborne nature of the people who had need often to be admonished and although Moses thought it not needfull againe to charge them as it appeareth by his answer and in a manner refusall vers 23. yet the Lord Sciebat sibi cum prafractis esse negotium Knew that he had to deale with such as were stubborne Calvin 3. And further though they had beene straitly charged before not to exceed their prefixed limits and bounds yet they would have adventured Ipso absente mora tamdiu curiâ—sâ— appetitu victi In Moses absence partly not enduring longer delay partly of a curious desire to have gone beyond their marks Galas 4. As also the charge is iterated in respect of the speciall interdict of the Priests who might have presumed being not before specially and in particular named the charge being given to the people in generall Simler QUEST XXXIX What Priests are here understood Vers. 21. ANd let the Priests also 1. Because the order of Priests was not yet instituted some thinke that is spoken by anticipation and prevention that afterward when the Priests should be ordained and consecrated they should be sanctified when they came into the presence of God Ex Lyran. But it seemeth by the sending downe of Moses that this charge was presently to be given by Moses and by the other to be executed And further it is said Let the Priests which come to the Lord be sanctified The Lord then speaketh of those Priests which already had accesse unto God not of those which should be assigned afterward Tostat. 2. Some thinke that by this word cohanim which signifieth as well Princes as Priests are understood the Tribunes Officers and Judges of the people which were before appointed by the counsell and advice of Iethro Lippom. Genevens But their office was to judge the people and heare their controversies the office of those Priests was to have accesse unto the presence of God in offering of sacrifices 3. Some thinke that the Priests were consecrated now but that it is set downe afterward Oleaster But this were without any necessitie to disturbe and transpose the order of the storie 4. Therefore their opinion is most probable who thinke that these Priests were the first borne to whom the prerogative of the Priesthood belonged till it was by Gods appointment setled in the Tribe of Levi But neither all the first borne in Israel that were consectated unto God were Priests as Iun. Borrh. For it is not probable in so great a multitude Singulis domibus proprios fuisse Sacerdotes That every house had his peculiar and proper Priest Calvin Neither were they onely Primogeniti Principum duodecim tribuum c. The first borne of the Princes of the twelve Tribes which offered sacrifice chap. 24.5 As R. Salomon Lyran. For so small a number of Priests sufficed not for the whole multitude They were then as well Filii primogeniti aliorum magnorum virorum The first borne sonnes of other great men which were the Princes of the families as the first borne of the Princes of the Tribes Tostat. quaest 12. 5. And by drawing neere unto God is not here meant that speciall kind of accesse to enquire of God which Moses did onely then and the high Priest afterward by his Vrim and Thummim but the comming unto God to minister as the Chalde interpreteth Tostat. Lippom. QUEST XL. Why Moses replieth as unwilling to goe downe Vers. 23. ANd Moses said unto the Lord. 1. Some thinke that Moses thus replied Quod non videbatur necessarium ut ista contestatio fierat As though it seemed not necessarie that this contestation should be made Tostat. But it is not to be thought that Moses would so contradict the Lord having beene of late in so great feare that the Lord spake unto him to comfort him 2. Some say that Moses thus spake not as though he tooke this charge to be superfluous but to shew his faithfulnesse that he had carefully before intimated to the people the will and pleasure of God therein Simler But the Lord was not ignorant what Moses had done that he needed to make repetition of his service 3. Some thinke that Moses Andiendo populo mandatum refricat That Moses thus answereth that hee might in hearing of the people rubbe their memorie lest they might forget any thing of the charge Pellican But Moses was not yet gone downe to the people and
up in three dayes Matth. 26.61 The like false witnesse was suborned against Stephen Act. 6.14 Wee have heard him say that this Iesus of Nazaret shall destroy this place c. Basting But Hierome observeth further that they did not only pervert thâ— sense and meaning of our blessed Saviours words but invert and change the words themselves for Christ said Solvite templum hoc destroy ye this temple Ioh. 2.19 but they alter the words thus I can destroy this temple But he said Destroy it you not I Non licitum est ut nobis ipsi inferamus manus it is not lawfull for us to lay hands upon our selves they adde further and build it againe in three dayes But our Saviour ut ostenderet animalâ— spirâ—â—s templum c. to shew that he meant a living and breathing temple said I will raise it up in three dayes Hierom. super Matth. 26. QUEST XV. Of the violating of faith in leagues and covenants THere remaineth another kinde of publike false testimony which is in the violating of league◠〈◊〉 and covenants 1. This S. Paul reckoneth among the sinnes of the Gentiles Rom. 1 3â— that they were truce-breakers and for this speciall fault were the Carthagineans noted with whom it was usuall to falsifie their faith so that it grew into a proverb Puâ—ica fideâ— the Carthagineans faith Of the same kinde was that sacrilegious and impious breach of faith in that great massacre in France and 〈◊〉 slaughter practised by the Papists upon the Protestants against their faith given and covenants of peace made betweene them 2. This violating of faith as it is a breach of an oath and so manifest perjury is referred to the third precept but in regard that promises are falsified to men it appertaineth hither to this Commandement Siml 3. Of this kind was that dissembled covenant and agreement 〈…〉 and Levi and the Sichemites and 〈◊〉 slaughter of the â—ibeonites contrary to th◠〈…〉 that Ioshua formerly had made with them for the which the Lord was angry and 〈…〉 land with famine in David 〈…〉 Sam. 21.1 QUEST XVI Whether are more grievous publike or private false witnesse-bearing NOw follow such false testimonies as are committed privately in the which in generall 〈…〉 be observed 〈…〉 false testimonies which are publike in judgement 〈…〉 than those which are out of judgement both because publike witnesses speake upon their oath and so are more credited and greater infamy followeth upon such a publike testimony than by a private slander but this must be understood only materialiter materially in respect of the matter and action it selfe and 〈…〉 other things being alike for otherwise intentionaliter the private slander 〈…〉 a more malicious intent to 〈◊〉 than he which falsly deposeth in judgement and beside the 〈…〉 if his false 〈◊〉 touch his neighbours life is more injurious than hee which 〈…〉 falsly where the crime bringeth not the life in question 2. There is difference and in publike false testimonies in respect of the divers action for there are three kindes of actions or causes there 〈…〉 civill cause as in an action of debt or such like there is causa criminalis civiliter 〈◊〉 a criminall cause but civilly intended that is when the crime only deserveth a civill punishment as a pecuniary mulct and causa criminalis criminaliter intentâ—â—a a criminall cause criminally intended â—s to the punishing of the body or losse of limme or life The false accusation in the second is more grievous than in the first where no infamy lieth and in the third more than in the second where there is infamy only but in the third there is both infamy and punishment Sic fere Tostat. quâ—st 25. QUEST XVII Of the divers kindes of private false testimonies OF slandering Now the particular kindes of false testimonies privately given are these 1. 〈◊〉 privy slandering and obtrectation of them that are absent This speciall vertue is required of those that shall dwell in the Lords Tabernacle He that slandreth not with his tongue Psal. 11.3 such an 〈…〉 Sibâ— that accused Mephihoseth 2. Sam. 16.1 and wicked Doeg that by his malicious accusation procured the slaughter of 85. of the Lords Priests 1. Sam. 22.9 and Haman which incensed the King against the whole nation of the Jewes Esther 3.9.10 Pelarg. 2. Neither they only which devise the slander are here faulty but they which willingly receive it and beleeve it and therefore it followeth in the Psalmâ— 15.3 He that receiveth not a false report against his neighbour Simonides the Musician by the light of 〈◊〉 could reprove one that told him that many spake evill of him Et quando tu desines mihi 〈…〉 c. and when wilt thou leave to backbite me with thine eares 3. They also which suffer one to be slandered in their hearing and hold their peace not defending the good name of their brother are partakers in this sinne such were the servants of Saul that held their peace when Saul charged Ioâ—â—than and David to have conspired against him 1. Sam. 22.8 But Ionathan dealt faithfully with David defending him in his absence before Saul his father 1. Sam. 19.4 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill speaking and railing which S. Paul biddeth to be put away Ephes. 4.31 which is of divers sorts 1. In manifest and open railing to the face as Shemei cursed David 2. Sam. 16. 2. In derision and scorning as Michel laughed David to scorne 2. Sam. 6. Simler 3. Or in hasty and rash judgement 〈◊〉 Potiphar upon the complaint of his wife without any further examination condemned innocent Ioseph to prison Basting 3. Then there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whispering they which use it are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whisperers tatlers Qui recitant quicquid audiant who will tell whatsoever they heare Thomas Therefore the Law saith Thâ—â— shalt not walke about with tales among the people Levit. 19.16 These are first busie bodies that doe curiously inquire and aske questions of things that belong not unto them They goe about from house to house 1 Tim. 5.13 then they are praâ—lers that clacke in every corner whatsoever they know and so they are the sowers of dissention and makers of strife which is one of the six things which the Wise-man abhorreth Prov. 6.19 4. Hitherto belongeth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flattery who seeke altogether to please and doe uphold them upon whom they fawne in their sinnes 1. The scope and end of such flatterers is their owne profit and advantage and therefore they attend upon rich men and specially in Princes Courts as such there were in Sauls Court of whom David complaineth They flatter with their tongues and speake with a double 〈◊〉 Psal. 12.2 2. Of these there are two sorts for there are some flatterers in the callings of religion as false Prophets and flattering Preachers that sooth up men in their sinnes such were they whom Ezechiel describeth chap. 13. that did sow
Arke and Tabernacle were apart so that it seemeth in that confused and unsetled estate that the Law in that behalfe concerning the place of sacrifice was not so strictly observed QUEST XXII Whether it was lawfull to sacrifice before the Arke and at the Tabernacle while they were asunder NOw the place where the Lord did put the memoriall of his name was in the Tabernacle and Arke while they were placed together and when they were in two divers places it was lawfull to sacrifice before either of them 1. That it was lawfull to sacrifice where the Arke was is evident by the practise of the men of Bethshemesh that offered sacrifice at the returne of the Arke from the land of the Philistims 1 Sam. 6. So David sacrificed before the Arke when he brought it from the house of Ebed Edom 2 Sam. 6. and the reason is because the name of God was invocated or called upon where the Arke was 2 Sam. 6.2 And from the mercie seat which was upon the Arke of the Testimony did the Lord use to speake and give answers Numb 7.89 2. Likewise that it was lawfull to sacrifice where the Tabernacle was while the Arke was away is apparent 1. Because there was the brasen Altar whereon they offered their burnt offerings before the dore of the Tabernacle Levit. 17.6 which Altar followed alwayes the Tabernacle and not the Arke as Salomon found the Arke at Jerusalem but the Tabernacle with the furniture thereof he fetched from Gibeon 2 Chron. 1.3 4 5. 2. Where the Ministers of the Altar the Priests and Levits were there was it lawfull to offer sacrifice for they gave their attendance to that end but most of the Priests and Levits remained with the Tabernacle as Ahimelech with 85. more were at Nob where Saul put them to death while the Arke abode in the house of Abinadab who consecrated his sonne Eleazar to keepe it 1 Sam. 7.1 who alone sufficed not for all sacrifices and oblations of Israel it seemeth therefore that most of their sacrifices were brought then to the Tabernacle though the Arke at that time were in another place 3. Beside after the captivity of Babylon when the Arke was no more to be seene as some thinke hid by Ieremy 2 Macchab. 2 but as is most like lost in the captivity or burnt with the Temple they used to offer sacrifices for after the captivity they restored and renewed such necessary parts and implements as before were in Salomons Temple and were burnt together with the Temple they made like unto them afterward as mention is made of Luk. 1. how Zacharie burned incense before the Lord which was upon the golden Altar likewise Matth. 27. the vaile was rent which divided the most holy place from the Sanctuary when Christ gave up the ghost and seeing they offered sacrifices for which cause some sold doves in the Temple whom Christ cast out Matth. 12. they had also the brasen Altar only the Arke they had not for seeing the Tables of stone the pot of Manna and Aarons rod were all missing for the keeping whereof the Arke was principally made they had no cause to make a new Arke there being no farther use or service for it Tostat. quaest 43. QUEST XXIII How long the Arke was severed from the Tabernacle NOw because mention is made before of the parting and separation of the Arke and Tabernacle it shall not be amisse to shew how long the Arke was absent from the Tabernacle which time will be found to be not much under 100. yeeres as may bee gathered thus after the Arke returned from the country of the Philistims it remained in the house of Abinadab 20. yeeres 1 Sam. 6. and all the time of Samuels government and Sauls reigne who made 40. yeeres betweene them Act. 13.21 whereof those 20. yeeres were part then it was removed by David about the 8. yeere of his reigne to the house of Obed Edom where it continued three moneths and from thence to the house of David in Jerusalem where it stayed 32. yeeres and 11. yeeres more under Salomons reigne for when hee had finished the Temple in the 11. yeere of his reigne 1 King 6.38 he brought the Arke from Davids tent which hee had pitched for it into the Temple 2 Chron. 1.4 So all these yeeres being put together 40. yeeres of Samuel and Sauls government 40. yeeres under David and 11. yeeres of the reigne of Salomon will make 91. yeeres whereunto adde those seven moneths during which time the Arke so journed among the Philistims 1 Sam. 6.1 In which compasse and continuance of yeeres the Arke had these sundry removes first it being carried from Shiloh was seven moneths in the countrey of the Philistims from thence it was carried to Bethshemesh where 50. thousand and 70. persons were slaine for looking into the Arke 1 Sam. 6. then it removed to Kiriathiearim 1 Sam. 7. from thence to the house of Obed Edom and so to the house of David 2 Sam. 6. where it stayed till Salomons Temple was built these were the setling places and mansions of the Arke after it was severed from the Tabernacle till they were joyned together againe saving that sometime the Arke upon some speciall occasion was removed for a while as when they went out to battell as 1 Sam. 14.18 and so was brought to the place againe Sic fere Tostat. qu. 42. QUEST XXIV Of the removing of the Tabernacle AS the Arke was thus removed up and downe so also was Moses Tabernacle for first it was carried from place to place as long as the Israelites pitched their tents in the wildernesse and after they were come into the land of Canaan the Tabernacle remained a long time in Gilgal for thither came the Gibeonites to Ioshuah in Gilgal Iosh. 10. after that it was set up in Shiloh Iosh. 18.1 where it continued all the time of the Judges untill Samuel who understanding by the Spirit of prophecie that the Lord had rejected Shiloh removed the Tabernacle to Nob where Saul put 85. Priests to the sword from thence it seemeth the Tabernacle was translated to Gibeon where it continued untill Salomons Temple was finished from thence Salomon brought it into the Temple 2. Chron. 1.3 Tostatus qu. 42. QUEST XXV Of the places where it was lawfull or unlawfull to sacrifice NOw concerning the places wherein it was lawfull to sacrifice this distinction is to bee observed 1. That the ordinary place was in the Tabernacle when the Arke and it were together and both at the Tabernacle and before the Arke when they were divided as is before shewed 2. Extraordinarily it was lawfull for the Prophets to sacrifice elsewhere as did Samuel David Elias as is before declared quest 20. being thereunto directed by the Spirit of God 3. But in the high places it was unlawfull to sacrifice and therefore those Kings are commended which tooke away the high places and those reproved being otherwise good Kings that suffred them to remaine 4.
Yet here it is further to be considered that there were two sorts of high places for some were consecrated to idolatry as those which Salomon had built about Jerusalem for Ashteroth Chemosh and Milchom which places Iosias defiled 1 King 23.14 There were other high places where the Priests of the Lord offered sacrifice to the Lord whom Iosias also put downe not suffring them to come up to the Altar of the Lord but onely to eat of the unleavened bread among their brethren 1 King 23.9 who if they had beene idolatrous Priests could not have beene permitted to eat of the unleavened bread Tostat. quast 44. QUEST XXVI How God is said to come and goe and how he is said to be in the world Vers. 24. I Will come unto thee c. 1. God neither commeth nor goeth by moving from place to place for that which is infinite and in every place cannot move or change the place for where any moving is there one place is left to goe unto another but God being of an infinite essence is in all places alike 2. Yet though God be in every place yer he occupieth no place Nihil magis indivisibile minùs occupans quà m Deus Nothing is more indivisible and lesse occupying a place than God is An Angell cannot enter into a mans soule Deus tamen illabitur ei totus intus manet c. Yet God doth enter into a mans soule and wholly remaine within it 3. There is some similitude herein betweene God who is an infinite Spirit and the other finite spirits as namely the soule of man which is said to be tota in toto corpore tota in qualibet parte whole and all in the whole body and whole and all in every part which is to be understood not after one and the same manner There is a threefold union betweene the soule and the body unitur ei ut finis it is united unto it as the end for the body is ordained to this end to be perfected by the soule secondly it is united unto the body as the forme thereof for by the joyning of the soule to the body as the forme a man is distinguished in his kinde from all other creatures and in this sense the soule as the forme is whole in the whole body Thirdly the soule is united to the body tanquam motor as an agent and mover so it giveth power to the eye to see to the eare to heare and to every other part a severall faculty and power and thus also the soule is said to be whole and all in every part Now then as the soule is in the whole body and yet in no one part more than in another so is God in the world comprehending all and himselfe not being comprehended 4. Further thus it may be shewed that God is not in any place neither moveth from place to place for other finite spirits because they are compositi ex actu potentia they consist of an act and a power or possibility they being in one place have a power or possibility to be in another therefore God because he is purus act us a pure act must of necessity be every where for otherwise he should not be altogether in act if being in one place hee had not a power or possibility to be in another for then he should not be actually there but in power and possibility only 5. As a finite spirit is said to be in that place in quo applicat virtutem suum where it doth exercise and apply the power as the soule is in the body because it only exerciseth the vertue and power in the body so God because hee exerciseth his power in and over all the world must needs bee in every place of the world 6. God therefore is said two wayes to be in the world secundùm potentiam virtutem according to his power and vertue and secundùm essentiam according to his essence And yet God is so in the world as yet he is not included and limited in the world and he is so without the world as yet not excluded out of the world as Augustine saith Deus est in mundo non inclusus extra mundum non exclusus supra mundum non elatus infra mundum non depressus God is in the world but not included without the world but not excluded above the world yet not elevated or lifted up and under the world yet not depressed or put under c. which must be understood according to Gods essentiall presence for according to his power and working he is only in the world because he worketh in the world 7. And although the power of God be infinite so that if there were other worlds beside this thither Gods infinite power would extend it selfe yet the action or exercising of that power in the world is finite quia actio non potest esse major quà m id quod sit the action cannot be greater than that which is wrought or made therefore because the world is finite the action or exercising of the divine power in the world is finite and determinate likewise yet the divine power in it selfe remaineth infinite 8. Now then God is said to goe from place to place not in respect of his essence but of his power and vertue and of this power of God there is a double action one generall whereby God governeth the world and worketh in every place and so God cannot be said to goe from place to place because this generall power worketh in all places and at all times there is a speciall action or operation of the divine power as when he worketh miracles and wonders and sheweth manifest signes of his power and presence more in one place than in another And according to this speciall operation the Lord is understood to goe and come thorowout the Scripture Tostat. qu. 46.47 And so in this place he saith I will come and blesse thee Veniam occulta inspiratione benedicam corporali spirituali benedictione I will come by secret inspiration I will blesse thee both with corporall and spirituall blessings Gloss. interlinear QUEST XXVII Whether it were not lawfull to goe up by steps to the Altar Vers. 26. THou shalt not goe up by steps unto mine Altar 1. All kinde of ascending unto the Altar is 〈◊〉 forbidden for the Altar being three cubits high chap. 27. the Priests could not minister without some ascent and rising up to the Altar there was therefore Quidam ascensus sin◠gradibu◠punlatim ascendendo A certaine ascent or going up without steps rising by little and little as ◠Salomon thinketh Lyran. Ascensus erat continuns de terra the going up was continued by the rising of the earth Tostat. 2. Therefore all steppings up being forbidden for the reason after alleaged lest their nakednesse should be seene magis vetantur gradus scalae ligneae the steps or scales of woodden ladders are more forbidden for by such climing
against God Lippoman 7. As Princes are not to bee reviled so yet they may bee soberly and discreetly admonished not taunted or checked or malepertly rebuked Augustus was wont to say In libera civitate liberas esse linguas oportere That in a free city tongues ought to be free But herein the lenitie of those Christian Emperours Theodosius Honorius Arcadius was admirable who would have them subject to no punishment which spake evill of them for say they Si ex levitate profectum est contemnendum si ex insanla miseratione dignissimum si ab injuria remittendum If it come of lightnesse it was to be contemned if of madnesse to bee pitied if of wrong to bee remitted Gallas 8. There is here no punishment set for him that should raile on the Magistrate but seeing he that railed on his father and mother was to die for it chap. 21.17 much more worthie of death was he which should curse the Prince the father of the countrie Simler QUEST LII Whether S. Paul transgressed this law Act. 23. when hee called the high Priest painted wall and whether in deed he did it of ignorance BUt here by the way somewhat would be added concerning S. Pauls fact in calling Ananias the high Priest painted wall and afterward being told that he reviled Gods high Priest he excused himselfe by his ignorance alleaging this text Act. 23.4 5. 1. Some here answer that where he saith God shall smite thee thou white or painted wall that it was no imprecation but a prediction that God would punish him Genevens And in saying I knew not that he was the high Priest his meaning is Non se attendere debuisse quis ipse sit c. That he was not to regard what he was but what the Lord commanded him Marbach But if S. Paul had knowne him to be the high Priest and yet had spoken evill of him he had alleaged a text against himselfe neither can any extraordinarie motion or instinct of the spirit be pretended in stirring him up to doe an act against the law for God is not contrarie to himselfe 2. Some thinke that Paul speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were in mockage hee did see nothing in him worthie of the Priesthood and therefore did not acknowledge him to bee the high Priest Calvine Gallas Or because the Priesthood was now determined and abolished in Christ that hee did usurpe upon an office that belonged not unto him But this cannot stand neither for if S. Paul had knowne him to bee the high Priest though hee were an usurper or unworthie that place yet occupying that roome and place hee would have reverenced him for his place sake for even evill Magistrates are not to bee deprived of that honor which belongeth to their office as S. Paul said to Festus who had objected Too much learning maketh thee mad I am not mad O noble Festus he giveth him his title of honour though he were a partial Judge And Cyprian to this purpose saith Quamvis in falsis spoliatis Sacerdotibus umbram tamen ipsam inaâ—era Sacerdotalis nominis cogitans dixit c. Although in false Priests now spoiled and robbed of their place yet he considering the vaine shadow of the verie Priests name said I know not brethren c. Hee saith that Paul reverenced the very shadow and shew of the Priestly authoritie in them 3. Some thinke that Paul reverenced his place knowing him to bee the high Priest but taunted his person But Paul could not have reverenced the place and Priesthood but hee must needs also have given some honour to the man qui illo praeditus erat which bare that place and office Calvine 3. Procopius his opinion is this Paulus seipsum reprehendit colligit cum liberiâ—s invectus fuisset in summuni Pontificem Paul doth reprehend and recover himselfe having too freely inveighed against the high Priest But S. Paul in this place railed not at all for then he had offended against his owne doctrine Ephes. 4.29 Let no corrupt communication proceed out of your mouthes Though S. Paul had not knowne him to be the high Priest yet hee was not to revile nor speak evill of any 5. Iunius opinion is that Paul was utterly ignorant indeed that hee was the high Priest because he was a stranger and the high Priest was not discerned by his priestly apparell but when he went into the Temple Iunius further seemeth to thinke that Paul did not know him so much as to be a Judge for the Tribune or Captaine of the souldiers was the chiefe in that assemblie and the rest stood by on their feet 6. But it appeareth that Paul knew him to sit as Judge as hee saith Thou sittest to judge me according to the law c. But in the rest I subscribe unto his judgement that Paul non ironicè loquitur sed simpliciter spake not ironically but simplie and plainely that he knew him not to be high Priest and yet hee confesseth no error for hee railed not at all Nam longe differt justa reprehensio à maledicta A just reprehension farre differeth from rayling Gallas There are then two parts of Pauls answer for as they objected two things that he railed and that upon the high Priest so he answereth to the latter part excusing it by his ignorance that hee knew him not to bee the high Priest to the other hee also maketh answer out of his judgement and knowledge denying that hee had railed for hee knew well enough by the law that no ruler of the people ought to bee railed upon therefore S. Paul knowing him to siâ— as a Judge though hee was utterly ignorant that he was the high Priest had sinned against his owne knowledge if hee had railed upon him So indeed as Cyprian saith Nihil contumeliose locutus est adversus sacerdotem Hee spake nothing contumeliously against the high Priest c. QUEST LIII What is understood here by abundance and licour Vers. 29. THine abundance or plentie and thy licour The Hebrew word signifieth teares 1. Some by the word melea fulnesse understand wine because it floweth abundantly by the other word dimah teares oyle because it is pressed forth by drops like unto teares Vatablus But in this sense the principall part of their fruits and increase should have beene omitted namely their corne and other dry fruits 2. Some by fulnesse understand the plentifull yeere by teares the barren yeere signifâ—ing that even then when they had the least increase they should remember to pay their first fruits and oblations Cajetane But this seemeth too curious 3. Calvine will have plenitudinem fulnesse taken pro genere in generall for all kinde of increase and teares to be referred to one speciall kinde namely the licour 4. But D. Kimhi his exposition is more currant and R. Salomon agreeth with him whom Lyranus and Iunius follow that by fulnesse wee are to understand the ripe drie fruits and by teares the
he which spendeth his time here in heaping up of wealth in gathering of riches Quia cunctae haec quisque moriens deserit ante Dominum vacuus apparet Because everyone leaveth these things when he dieth he appeareth empty before the Lord. QUEST XXXVIII In what place they appeared before the Lord while the Arke and Tabernacle were asunder Vers. 15. APpeare before the Lord. While the Arke and Tabernacle remained together there was no question at all but that comming to the Tabernacle they appeared there before the Lord but afterward when the Tabernacle and Arke were asunder as they continued at the least the space of 90. yeeres all the time of Samuel and Saul which was 40. yeeres and all Davids reigne till the eleventh yeere of Salomon when the Temple was finished 1 King 6.36 when the Arke and Tabernacle were joyned together againe 2 Chron. 5.5 The doubt is all this while of the separating and dividing of the Arke from the Tabernacle which was the place where the people assembled to keepe their â—easts 1. Simlerus thinketh that where the Arke was they assembled before the Lord. So also Iunius That thither the Tribes went up to keepe their solemnities 2. But herein the opinion of Tostatus is more probable that where the Sanctuary and Tabernacle was there was the place of the solemne assemblies in their feasts for these reasons 1. The Arke was taken from the Tabernacle by the Philistims and kept among them seven moneths and returned in the beginning of the wheat harvest which was about Pentecost If now their festivities were solemnized only before the Arke then at this time in the space of those seven moneths in the absence of the Arke it would follow that two of their great solemnities of the Pasch and Pentecost were omitted which is not to be granted 2. There the meeting of the people was where the Altar of burnt offerings was and the Priests gave their attendance but that was not where the Arke was placed but where the Tabernacle was pitched as is evident 1 Sam. 21. where Ahemelech the high Priest with other Priests were at Nob attending at the Tabernacle the Arke then remaining at Kiriâ—â—hiâ—aâ—im 1 Cor. 6.1 3. After the captivity in the second Temple the Arke was not being lost in the destruction of the Temple and yet there their festivities were kept 4. Now this concourse of the people to the Tabernacle rather than to the Arke was not because it was more worthy than the Arke for the Arke was more worthy of reverence than the whole Tabernacle but by reason of the other implements which went with the Tabernacle as the Altar and table of shew bread and the rest and because the Priests gave their attendance there But if the Tabernacle had beene destroyed and the Arke onely had remained then without all question the Priests and people would have flocked to that place Tostat quaest 28. 3. But it will be objected that the place where the Arke was must needs be that place where they appeared before the Lord because there the Lord manifested himselfe and from thence delivered his oracles not only while it remained with the Tabernacle Numb 7.89 but when it was apart 2 Sam. 6.2 But in this it may be answered that the Lord did not onely give answer from the Arke but from the Tabernacle also Exod. 29.42 and there Ahimelech asked counsell of God for David though the Arke were not there 1 Sam. 22.10 yea the Priest with his Ephod consulted with God though neither the Tabernacle nor Arke were present as David asked counsell of God by the Priest Abeathar that had the Ephod 1 Sam. 23.10 therefore that argument followeth not Tostat. ibid. 4. But though I herein consent with Tostatus that the solemne assemblies and sacrifices were in the place where the Tabernacle was rather than where the Arke was yet herein I dissent from him He thinketh that it was not permitted sacrificia habere nisi 〈◊〉 in loco to have sacrifices but in one place because by this occasion the rude people might have thought there had beene many gods if they should have sacrificed in many places and for this cause the rest of Israel tooke exception to the two tribes and halfe beyond Jordan because they erected an Altar supposing they had made it to sacrifice upon Contra. 1. But it is evident while the Arke and Tabernacle were divided that they offered sacrifices in both places as 1 Sam. 6.14 the men of Bethshemesh offered a burnt offering before the Arke rejoycing at the returne thereof And at Nob where David and the shew bread given him to what end should the Priests have given their attendance but for the sacrifices 2. Neither was there any feare of bringing in a plurality of gods by this meanes seeing all Israel knew that both the Arke and Tabernacle were made at the appointment of one and the same God of Israel by the hand of his servant Moses 3. And the reason is not alike concerning that Altar which was made by the two tribes and halfe which the other tribes had in jealousie because that was erected by the direction and advice of men but both the Arke and Tabernacle had their institution from God and therefore there could be no such feare for sacrificing to either of those places QUEST XXXIX What sacrifice â— commanded here not to be eaten with unleavened bread Vers. 18. THou shalt not offer the bloud of my sacrifice with leavened bread 1. Some doe understand this generally of all sacrifices which were to be offered without leaven Levit. 2.11 Pellican Oleaster And the other Law Neither shall the 〈◊〉 of my sacrifice remaine till the morning Some likewise understand of other sacrifices for although the flesh of the sacrifices might remaine till the next day adeps tamen incendi debebat eodem die yet the fat was to be burned the same day Cajetan As is prescribed Levit. 7.3 But it is better referred to the Paschall lambe as the Chalde Interpreter expoundeth that they should remove leaven out of their house before they offered the Passeover Tostat. Simler Calvin And by far 〈◊〉 principall is understood whatsoever remained of the Paschall lambe as is further declared Exod. 34.25 Iun. Where it appeareth that both these precepts are specially given concerning the Paschall Lambe 2. And the reasons thereof were theâ—e 〈…〉 c. Because the fat doâ—th easily corrupt and putrifie which was an 〈◊〉 thing that any part of the sacrifice should bee suffered to putrifie Gâ—llas As also lest the 〈…〉 the next day Sacerdotes comederâ—nt quod Dei â—â—at the Priests might eat 〈◊〉 which was the Lords 〈◊〉 Oleaster QUEST XL. When the Passeover was to be killed NOw concerning the place where the Passeover was to be offered 1. It must be considered that they were not in the yeerely keeping of the Passeover to doe as they did in the first institution in Egypt every one killed it in his owne
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 charge and government with Moses Num. 11. of which number
covenant with Abraham and he had divided certaine beasts as God had commanded him and laid one part against another a smoaking firebrand went betweene representing God signifying that so he should be divided which violated the covenant So in this place not much unlike the bloud is parted in twaine shewing that so should his bloud be shed which kept not the covenant Tostat. qu. 11. QUEST XVIII Whether all the people were besprinkled with the bloud Vers. 8. THen Moses tooke the bloud and sprinkled it on the people c. 1. Some thinke that the people themselves were not sprinkled with the bloud for that had beene both too great a labour for Moses to goe in and out among the people to sprinkle them neither would the bloud have sufficed therefore either the twelve pillars were sprinkled with bloud which stood for the people or else the Elders were besprinkled in the name of the whole people as sometime they did represent the whole congregation as Deut. 21.6 Iun. Contra. 1. It is not like that the bloud was sprinkled upon the pillars for Moses saith This is the bloud of the covenant which the Lord hath made with you but with the pillars no covenant was made 2. The Elders were for the whole congregation in such actions which the people could not performe in their multitudes as when the Elders for the people laid their hands upon the sacrifice Lev. 4.15 which the people could not doe in their owne person and so they lay their hands upon the heifer Deut. 21.6 But here both the people might come together to be besprinkled and it was such an action the establishing of a covenant wherein the person and presence of the people was necessary 2. Tostatus therefore thinketh that Moses did sprinkle the bloud upon the people themselves and upon all of them either going in and out among them or they succeeding by companies one another quaest 13. 3. But as it is gathered out of the text that the people were present in person that as they for themselves promised obedience saying All that the Lord hath said will wee doe so they in their owne person had part of the bloud and because the covenant was made with the people therefore they also received the signe of the covenant and the Apostle also saith that Moses sprinkled both the booke and all the people Heb. 9.19 Yet it is not necessary to understand all the people in particular for a whole day nay many dayes had not sufficed to doe it but all the people which were in circuitu which were round about Moses and could well assemble together QUEST XIX When Moses and Aaron with the rest went up Vers. 9. THen went up Moses and Aaron c. 1. Some thinke that this was done when the Lord descended upon mount Sinai chap. 19. Pellican But as is shewed before quaest 1. then Moses was bidden to bring Aaron up with him but here Nadab and Abihu and 70. of the Elders also goe up therefore this was done in the same order as it is set downe that after Moses had performed all those rites and ceremonies in confirming the covenant betweene God and his people then they went up Iun. No◠cum historia transire putamus etiam rei gesta ordinem c. We thinke the history to passe on in order as the things were done Lippoman 2. Cajetane thinketh that this was the execution of the commandement given before unto Moses vers 1. But I rather thinke with Hugo de S. Victor that this charge was given to Moses after he was come downe from the mount and had performed all the rites of the covenant and that this part of the chapter from the second verse to the ninth in order goeth before the giving of that charge vers 1. for how could Moses otherwise be bidden to come up being in the mountaine already See before quest 1. 3. But herein Hugo is deceived he thinketh this to be but the third time that Moses ascended up to God the first was chap. 19. when he went up before the Law was delivered the second chap. 20. when he ascended to receive the ceremonials and judicials and the third time is here yet this was the fourth time for twice he ascended before the Law was given as is evident in the 19. chapter vers 3. and 20. QUEST XX. Wherefore those went up with Moses Vers. 9. ANd seventy of the Elders 1. Lyranus thinketh that these went up ad confirmationem legis for the confirming and further ratifying of the Law which they had received Tostatus misliketh this opinion and thus confuteth it that if they went up to that end oportebat ut cum Domino loquerentur it was requisite that they should all have spoken with God but so did they not and Moses onely drew neere unto God They all ascended to their places seniores remotiùs alii propinquiùs the Elders further off others neerer as Aaron and his sonnes but only Moses talked with God Lippoman 2. Neither yet did they only goe up to accompany Moses ad honorandum eum to honour him because he went now to receive the tables of the Law Tostat. For when Moses went up thus accompanied the Lord had not yet signified so much unto Moses that he would deliver him the tables of the Law for that followeth afterward vers 12. 3. Therefore the end of their going up was that after they had seene the Majesty of God and Moses talking with him testes veritatis essent they might be witnesses of the truth Simler Et res idoneis testibus probata indubiam fidem acquireret c. And the matter being proved by fit and sufficient witnesses might be undoubtedly beleeved Calvin And so by this meanes Moses ministery should be of the greater authority QUEST XXI How they are said to have seene God Vers. 10. THey saw the God of Israel and under his feet c. R. Abraham thinketh Istam visionem imaginariam That this vision was imaginary not to the externall but to the inward sense But this is not like that this should be as a Propheticall vision and revelation for they were not all Prophets unto whom this vision was shewed and as there was really objected to their sight in mount Sinai flaming fire so this was a reall vision like to that which Moses saw in the bush Exod. 3.2 Viderunt Deum Israel sed non sicut est They saw the God of Israel but not as he is for no man hath seene God Rupertus They neither saw God in his essence nor in his infinite Majesty Osiander But they knew him to be present Innotescente illis Domino in specie aliquae vel forma c. The Lord shewing himselfe in some forme and shape as it pleased him and as their infirmity could beare Lippoman Pellican 3. Neither yet did the Lord shew himselfe in any humane shape here as Lyranus thinketh to signifie Quod assumpturus erat naturam humanam c. That he was
all other kinde of punishment whatsoever Cajetan And this their health is expressed by these actions of life as Hagar argueth her life by another action of life Gen. 16.13 I have seene after him that seeth Iun. So also Gallas Simler 7. Before they were sprinkled with bloud Gods hand was in some sort upon them in terrifying them Whosoever touched the mountaine should die But now after their sprinkling they are cheared and refreshed and are not forbidden the sight of God which signifieth that we onely have accesse unto God by the bloud of Christ Rupertus Ferus QUEST XXV Whether this were a new commandement or the other mentioned vers 1 2. repeated Vers. 12. ANd the Lord said unto Moses c. 1. Some thinke that this is the same commandement repeated which was given unto Moses before vers 1 2. Iun. Tostatus addeth further that when the Lord said to Moses vers 2. Moses himselfe alone shall come neere to the Lord that Moses then 〈◊〉 know that he should goe up to receive the Tables for to what end should Moses have gone forth of the campe accompanied with Aaron and the rest if it had not beene to some end qu. 15. Contra. Yes it was sufficient that God called Moses and bade him come up into the mount though he at the same time had not shewed the end of his comming as chap. 19.24 when God bade him come up the cause is not shewed why he was called the Commandements of God are simplie to be obeyed though it please not the Lord alwayes to shew a reason thereof 2. Wherefore I thinke rather that this was a divers commandement from the former and given him at a divers time Piscator Osiander 1. Cajetane reason is Mandat non solùm ascendere in montem sed morari in eo He biddeth him not onely to come up into the mountaine but to abide there c. which was not said to him before 2. Calvin addeth further that after Moses with his companie were gone up and had seene this vision Altius evehitur Moses c. ut cognoscerent c. Moses is carried up higher that they should know that Moses would have gone no further but at Gods commandement c. It was requisite therefore that Moses should bee called againe and sequestred from the rest that he might not bee thought to have presumed without a warrant 3. Severus maketh a mysterie of it that Moses being gone up with Aaron and the rest Iterum aâ—diâ—â— heareth againe come up And by these two ascendings hee understandeth the two senses of the law the literall and spirituall 4. Ferus maketh this application of it Hic jam tertio vocatur Moses in montem c. Moses is the third time called into the mount to shew that he which is set over the people of God ought often to ascend in prayer 5. Rupertus also understandeth here two ascendings using this reason It is said before vers 9. that Moses and Aaron with the rest ascended but not that they ascended unto the Lord as here the Lord saith Come up to me c. So also Hugo de S. Victor Come up to me which must be so understood that De colle in quo erat ad altiora montis procedâ—ret c. From the hill where he was hee should proceed higher into the mountaine QUEST XXVI What is signified by Moses going up to the mountaine COme up to me into the mountaine 1. Beda draweth this place unto a mysticall sense Moses is called up to the mountaine Vt ex altitudine loci colligat quà m excelsa sit lex That by the height of the place he should gather how high and removed from humane capacitie the law was which he was to receive As our blessed Saviour in the Gospell called his Apostles into the mountaine Matth. 5. and after his resurrection he also appeared in the mountaine when he gave commission to his Apostles to goe and preach the Gospell to all the world but here is the difference because the law which Moses was to receive was but given unto one people therefore Moses onely was called up but the Gospell being appointed to be preached to all the world Christ called all his Apostles to him up into the mountaine 2. Rupertus maketh this ascending up of Moses into the mount a figure of Christs ascending up unto God Non in montem terrenum sed in ipsum coelum Not into an earthly mountaine but into heaven to receive not the killing letter but the quickening Spirit as the Apostle saith He ascended up on high led captivitie captive and gave gifts unto men c. 3. Ferus doth thus moralize it that he which will behold God and give himselfe to contemplation must terrena haec inferiora despicere c. despise these inferiour and terrene things as Moses leaving the campe below ascended up into the mount QUEST XXVII Of the tables of stone whereof they were made and wherefore given Vers. 12. I Will give thee tables of stone 1. The fabulous Jewes imagine that these tables of the law were made of the Saphire a pretious stone Lyran. and that when Moses had broken them comming downe from the mountaine he gathered up the fragments and broken peeces and sold them whereby he was greatly enriched Thus these blinde Jewes are not ashamed to blemish their great Prophet Moses with the note of covetousnesse from the which he was most free Tostat. quaest 16. 2. As frivolous is that other conceit because they are said to be of stone that the tables were but one stone which sometimes seemed but one sometime two for in that they are called tables it sheweth they were more than one of one stone they might bee both that is of one kinde of stone and yet the tables were two 3. These tables of stone were created of God for that speciall use as Exod. 32.16 they are said to be the worke of God it is not improbable that they were noviter creata created of God anew as Tostatus but it is not like that they were written by the Angell which Tostatus thinketh to have spoken in Gods person in the mount for as God prepared the tables themselves so hee caused the writing they were the worke of God for the matter and the writing of God for the manner Exod. 33.16 4. All the lawes which God gave his people were not there written but onely the morall precepts the rest Moses writ sustained in the dayes of his flesh Pelarg. 2. This fast was kept by Moses and the like by 〈…〉 Christi idoneum haberet 〈…〉 That the humanitie of Christ might have a sufficient testimonie for unlesse Moses and Helias had fasted fortie dayes some might have doubted of the humanitie of Christ in holding out so miraculous a fast So Rupertus and Ferus following him 3. And these fasted to this end ut tanto miraculo homines mali c. that men being moved by so great a miracle should not contemne their
three conditions the first is touched by Hierome Non solum Divinitutem Patris c. posse oculos carnis aspicere sed mentis That not onely the Divinitie of the Father but neither of the Sonne or holy Ghost can the eyes of the bodie see but of the minde c. So also Athanasius as he is cited by Augustine Deum omnino esse invisibilem c. nisi in quantum Spiritu mente nosci potest That God is altogether invisible but as he may be knowne in the Spirit and minde c. These then at this time saw not with their bodily eyes the essence of God but certaine visible signes onely and demonstrations of his presence Secondly we shall have a more full sight of God in the next world than in this as Augustine saith Nemo potest in hac vita videre sicuti est No man can see him in this life as he is Eâ— promittitur sanctis in alia vita To see God in his nature is promised in the next life c. So also Gregorie Quamdiu hic mortaliter vivitur c. As long as we live in this mortall life God cannot be seene in his nature c. Thirdly yet fully the Divine nature shall not be comprehended of the Saints no not in the next life as Augustine to this purpose citeth Ambrose interpreting that place of the Apostle Who onely hath immortaliter c. whom never man saw neither can see c. Si natura ipsim est invisibilitas sicut incorruptibilitas c. If it appertaine to the nature of God to be invisible as well as to be incorruptible that nature shall not be changed in the next world of invisible to become visible because he cannot of incorruptible become corruptible c. And againe upon those words of the same Apostle To the King everlasting immortall invisible c. hee writeth thus Vnde ego non audeo ista distinguere c. Therefore I dare not divide or distinguish these things which the Apostle hath joyned together to say To him that is incorruptible for ever in this world and the next but invisible not in the next world but onely in this Contrarie then to this orthodoxall doctrine of the Fathers agreeable to the Scriptures are these ventrous and bold positions That wee shall in the next life participate with Christs Godhead and be made capable of his Divine substance That there is not any thing of Gods which his Saints shall not see In which assertion Augustine doth directly oppose himselfe to all such Dogmatists and Novelists in these words Non quia Dei plenitudinem quisquam non solum oculis corporis sed vel ipsa mente aliquando comprehendit Not because the fulnesse of God any can comprehend at any time not onely with the eyes of the bodie but with the minde it selfe c. for it is one thing to see another to comprehend the whole in seeing c. Totum comprehenditur videndo quod ita videtur ut nihil ejus lateat videntem c. The whole is comprehended in seeing which it so seene that no part thereof is hid from the seer c. Here Augustine evidently testifieth that God cannot wholly be seene unlesse nothing in the Godhead should be hid unto us which here he manifestly denieth 6. Morall observations 1. Observ. Honour in this life no signe of Gods favour Vers. 1. COme up thou and Aaron Nadab and Abihu c. These two which are bidden to come up with Moses and Aaron afterward were slaine with fire from heaven which sheweth that preferment in this life is not alwayes a signe of Gods favour but that the wicked are often exalted and lifted up that they may have the greater fall as the Lord said he 〈◊〉 appointed Pharaoh to shew his power in him Ferus 2. Observ. We must 〈◊〉 upon the Lord 〈◊〉 patience Vers. 16. THe seventh day the Lord called to Moses God would not at the first call unto Moses but maketh him to wait six daye Ne 〈◊〉 familiaritate superâ—iret Lest he should was proud by too much familiaritie Oleaster Vt discamus patienter ferre c. And that we may learne to beare it patiently if God at the first doe not answer to our desire Lippoman As S. Paul therefore be sought the Lord thrice that the temptation of his flesh whereby he was buffered might depart from him 2 Cor. â—â— 8 3. Observ. Sufficient deputies to be left in the Magistrate or Ministers 〈◊〉 absence Vers. 14. IN that Moses leaveth Aaron and Hur in his place It sheweth that the like 〈◊〉 in Ministers God would blesse to leave able deputies in their place when they have just cause to be absent and the contrarie fault he will severely punish 〈◊〉 〈◊〉 4. Observ. The 〈◊〉 of fasting and prayer CHAP. XXV 1. The Method and Argument IN this Chapter Moses beginneth to set forth such generall ceremonies as belonged to the Tabernacle then instituted for the publike service of God there are two parts thereof the preparation to vers 10. the description to vers 40. 1. In the preparation these things are expressed in the charge which God giveth to Moses 1. Who shall offer the things required namely the people vers 2. 2. What they shall offer vers 3 4 5 6. 3. To what end vers 8. 4. After what manner vers 9. 2. In the description First the Arke is appointed to be made both the bodie thereof 1. Of what matter vers 10. 2. Of what measure vers 10. 3. With what ornaments it must be overlaid with gold vers 11. 4. What adjuncts and appendants both of rings and barres vers 13 14 15. 5. And of the use thereof vers 16. As also the cover of the Arke 1. The matter vers 18. 2. Measure vers 18. 3. The fashion with Cherubims how to be made vers 19. and how to be placed vers 20. 4. The place of the cover vers 21. 5. The use vers 22. Secondly the Table is described 1. The matter 2. The measure and forme vers 23. 3. The parts thereof the crowne vers 24. The border vers 25. The rings vers 26. 4. The appendants the barres v. 28. 5. The appertenants the dishes cups goblets vers 29. 6. The use to set the Shew-bread upon vers 30. Thirdly the Candlesticke is appointed to bee made 1. The matter and after what manner to bee wrought of gold beaten with the hammer vers 31. 2. The parts six branches three on the one side and three on the other vers 32. 3. The forme and fashion with boules almonds knops and flowers to v. 37. 4. The use thereof vers 37. 5. The appertenances the snuffers and snuffe-dishes vers 37. 6. The quantitie of a talent of gold all this must be made vers 39. 2. The divers readings Vers. 4. Fine linnen G. rather than cotten or bombasine I. or silke caeter shas H. Vers. 5. Badgers skinnes I.V.A.P.C. or skinnes of
fidem in cordibus c. And Christ dwelleth by faith in our hearts Thomas 2. But God is not said to dwell in the Sanctuary as though he were there concluded whom neither heavens nor earth can containe but because there he revealed himselfe by his word and heard their prayers Et gratiosa sua prasentia signa instituit And appointed there signes of his gratious presence Marbach And we must remember Non immensam Dei essentiam sed nomen memoriam illius ibi habitasse Not that the infinite essence of God but his name and memoriall there dwelled Calvin 3. And this he did in respect of the peoples infirmity Praesentiam gratiae voluit visibili symbolo testari He would testifie his presence by some visible signe Calvin And this he did for the peoples ease that they should not need to come unto that mountaine to offer their sacrifices Lyran. And because the people were not yet reclaimed from their superstitions Necessarius erat aliquis cultus externus ne diffluerent c. An externall forme of worship was necessarie lest they might have fallen to some other Ferus And God telleth them he will dwell among them Vt sumptum hilariter faciant c. That they more cheerefully might bestow upon this worke Calvin Et ut cum timeant praesentem semper And that they might alwayes feare God and stand in awe of him as continually present among them Pellican QUEST XVII Whether Moses saw a paterne of the Tabernacle in the mount Vers. 9. ACcording to all that I shew thee 1. Ferus thinketh that God shewed unto Moses the Tabernacle in the mount Non externa visione sed interna propheâ—ica Not by any externall vision but internall and propheticall But if Moses had not seene the very fashion and proportion of the Tabernacle he could not so exactly in every respect have caused it afterward to be made according to this description 2. Therefore Lyranus opinion is rather to be received Ostendit visione imaginaria c. He shewed the Tabernacle unto Moses by an imaginary vision So two wayes was the Tabernacle shewed Moses for first every thing was described and expressed in word Deinde ad majorem evidentiorâ—mque cognitionem And afterward for more evident and full knowledge they were shewed unto him in vision Tostat. qu. 10. And Oleaster here urgeth the signification of the word tabnith which signifieth not the similitude or paterne but the edifice it selfe So that the Lord shewed unto Moses the very forme and fashion of the Tabernacle he saw it not in dreame but it was represented to his sight as is evident vers 40. 3. And as first that heavenly paterne which Moses saw was shewed to make the terrene Tabernacle by so also the externall Tabernacle served to be a type and exemplar of heavenly things as the Apostle sheweth Heb. 8.5 And so Rupertus reconcileth Moses and the Apostle for because the celestiall patern was first shewed unto Moses whereby he should make the externall Tabernacle therefore Ipsa câ—lestia illi exemplaria dicuntur The celestiall are said to be a paterne or exemplar unto him but because the Apostle would have the Hebrewes that by these externall things Extenderent se ad cognitionem coelestiâ—â— They should tend to the knowledge of heavenly things Terrestria haec dicta sunt exemplaria coelestiâ—m These terrestiall things are said to be paterns of the heavenly QUEST XVIII Of the excellencie and dignity of the Arke and why it was made Vers. 10. THey shall make an Arke First those things are described which were within the Tabernacle then the Tabernacle it selfe is appointed to be made c. 27. And first he beginneth with the Arke which was in the most holy place of all and then those things are described in this Chapter which were without the vaile in the holy place as the table of shew-bread and the candlesticke Lyran. 2. The word here used is aron which signifieth a chest or coffin as Iosephs body was put up in such an one and Iâ—hoiada the Priest made an arke or chest to put the money in that was gathered Montan. De aâ—e fabric 3. The Arke was the principall part of the Tabernacle which was made for these three ends 1. That it should be as a rest and stay of the mercie seat from whence the Lord gave his answers 2. That therein might be placed the tables of stone Deut. 10.1 2. Ferus and Tostatus thinke that therein also were placed the pot of Manna and Aarons rod but it is evident 1 King 8.9 that the tables of stone only were in the Arke the other were rather placed before it 3. The Arke was made that the Israelites might have some certainty where to offer their sacrifices for wheresoever the Arke was there they might lawfully sacrifice Ferus 4. The Arke God would have to be greatly reverenced of all and to that end the Lord did three wayes honour it first by his presence in giving his answers and oracles from the mercie seat Pellic. Secondly in suffering none to looke upon it for fifty thousand of the Bethshamites were slaine because they gazed upon the Arke 1 Sam. 6. nay it was not lawfull for the Levites to looke into it nor the Priests the sonnes of Aaron only the high Priest that went in once in the yeere to make reconciliation did see it Tostat. qu. 11. Thirdly the Lord by divers miracles did countenance the Arke as before it the waters of Jordan were divided the walles of Jericho fell downe Dagon the Idoll of the Philistims before it lost both his head and hands August QUEST XIX Of the bignesse of the Arke and how the embite is to be taken here Vers. 10. TWo cubites and an halfe long 1. This could not be the great Geometricall cubite which contained six common cubites as Origene testifieth hom 2. in Genes for then the Arke had beene too wide and large to be carried upon mens shoulders Tostat. quast 12. 2. Neither is this measure of a cubite to bee taken according to Moses cubite as Tostatus thinketh for hee speaketh of a certaine knowne and usuall measure but if the measure should be taken according to the length of a mans arme from the cubite or elbow to the top of the fingers it should be uncertaine 3. Some would have it understood not of the common cubite but of that which was called cubitus sacer the sacred cubite which contained seven hands breadth whereas the common had but six Pâ—larg But Montanus giveth but five hands breadth unto the common cubit and but six to the other which he calleth legalâ—m cubitum the legall or lawfull cubit It seemeth rather that the usuall cubit contained six hands breadth that is 24. fingers and the other 27. fingers or seven hands breadth as Herodotus sheweth lib. 1. And so it is evident Ezech. 40.5 that the great cubit called regius cubitus the Kings cubit was the common
cubit and an hand breadth which was foure fingers or three thumbs more than the ordinary But seeing this great cubit was used among the Persians called regius cubitus Persarum the Kings cubit or Persian cubit which was not in use among the Hebrewes before the captivity it is not like that this measure was followed in the making of the Tabernacle 4. Wherefore I thinke rather that the usuall and ordinary cubit is here to be taken which contained two hands breadth of the greater fift and six of the lesse the great or large hand breadth called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained twelve fingers the space betweene the thumbe and the little finger stretched out the lesse called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contained but foure fingers So then whereas Iusephus saith that the Arke was five palmeâ— or hand breadths long and there broad he meaneth the large and great palme or hand breadth called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so they make two cubits and halfe in length and a cubit and halfe in breadth Beda followeth this account of Iosephus saying Nec putuâ—dum hominum Iudaum in scripturis divinis secularibus doctissimum hoc petuisse latere c. It is not like that a Jew being learned in divine and secular writings could be ignorant herein And in this sense doe Bâ—rrhaius and Ribera take the cubit here QUEST XX. Whether the rings and barres were in the length or breadth of the Arke Vers. 12. TWo rings shall be on the one side c. 1. Tostacus therein following the opinion of R. Sâ—lamo thinketh that these rings thorow the which the barres were put to carry the Arke were not in the length but the breadth of the Arke for if the barres had beene put long wayes then there had beene but a cubit and halfe the breadth of the Arke betweene barre and barre which space had beene too narrow for two to carry behinde and two before one should have hindred another But this is a slender conjecture for they which carried the Arke may be supposed to have borne it upon their neere shoulders and so they might have roome enough without hindring one another Cajetane is of the same opinion that the Arke was carried secundum latitudinem at the breadth not long wayes and his reason is for more dignity sake that it should not be carried as a thing of burthen long wayes But there is no more grace or dignity in carrying one way than another it seemeth they rather respected in the carriage easinesse and comelinesse which was performed in carrying it in length more than in breadth 2. Therefore Iosephus opinion is more probable that annuli inerant exâ—troque longiore latere the rings were set on each of the long sides So also Montanus And this is more agreeable to the text that saith the rings were in the sides of the Arke which were in the length the other were the ends not the sides Lyranus QUEST XXI Whether anything were in the Arke beside the tables of stone Vers. 16. THou shalt put in the Arke the Testimonie which I shall give thee 1. Rupertus here by this Testimony understandeth not only the Tables of stone but the pot of Manna also and Aarons Rod. But that cannot be as Tostatus reasoneth because this Testimony here spoken of was given by God himselfe so were neither of the other And although the other were in some sense testimonies also unto Israel as the pot of Manna testified unto them how God miraculously fed them in the wildernesse and Aarons Rod testified that the tribe of Levi usurped not that calling but were therein appointed of God yet the Tables of the Law were specially so called quia testes erant c. because they were witnesses betweene God and his people that they had received these precepts of God and promised obedience Lyran. 2. But though Tostatus herein dissent from Rupertus in the exposition of these words yet he thinketh that all these three were in the Arke quaest 11. and that the booke of Deuteronomie which Moses writ was there also which Moses commanded the Levites to put in the side of the Arke Deut. 31. And this they thinke to be confirmed by the Apostles testimonie Hebr. 9.3 After the second vaile was the Tabernacle which is called the Holiest of all which had the golden censer and the Arke of the Testament overlaid with gold in the which the golden pâ—t which had Manna was and Aarons rod that had budded and the tables of the Testament But in this place as Iunius Ribera Pelargus have well observed the relative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in qua in the which is not referred to the Testament but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tabernacle before spoken of for it is not unusuall for the relative to be referred to the former antecedent as may be observed in divers places 3. Therefore the truth is that there was nothing in the Arke beside the tables of the Law as is evidently testified 2 King 8.9 and 2 Chron. 5.10 Some doe answer that in Moses time all these were in the Arke but not in Salomons so Catharinus and some conjecture that the enemies might have taken away the other when the Arke was in their custody sic Genevens But Iosephus evidently witnesseth that there was never any thing put within the Arke saving the tables of stone Thomas Aquinas thinketh that the tables of stone are said to be there because although the rest were there also the Arke was made specially to keepe those tables of stone But the text is plaine that there was nothing there beside Anselmus saith that they are said to be in the Arke because they were neere to the Arke But it is evident that the tables of stone were not only neere the Arke but in the Arke it selfe therefore in the same sense they are not all said to be in the Arke Lyranus in 2 King 8. Abulens qu. 6. and Cajetane affirme that the tables of the Law were only in the Arke and the other two were in a little cheâ—t or coffer in the side of the Arke But this Ribera saith is comâ—â—entitium imagined for we reade not of any such thing made without the Arke Therefore the best resolution is this that the tables of the Law were only in the Arke the other two Aarons Rod and the pot of Manna were only placed before the Arke As Exod. 16.34 the pot of Manna is said to be laid up before the Testimony to be kept So Num. 17.10 the Lord said to Moses Bring 〈◊〉 Rod before the Testimonie to be kept but we reade not that it is any where said of the two tableâ— that they were laid up before the Lord. And concerning the booke of Deuteronomie which Moses did write it was not put into the Arke but without neere unto the Arke in the Tabernacle because it was found afterward in Iosias time in the place where the treasure was 2 Chron. 34.14 Ribera
hearth within they might be said to be above Contra. 1. But so the rings are well said to be without not above seeing they were further from the brim of the Altar by this description than the grate 2. This inconvenience is better avoided in having recourse to the originall where the word is carcob which signifieth the circuit or compasse and is referred to the Altar not an hearth with relation to the grate as is before shewed 2. Oleaster thinketh that these rings were made in the ends of the grate and that it did hang upon the hornes of the Altar by these rings So also Ribera who thinketh that beside these foure rings belonging to the grate there were foure more in the Altar to beare it by Contra. The contrary appeareth chap. 38.5 He cast foure rings of brasse for the foure ends of the grate to put barres in c. There were but foure rings made in all the same rings which were made for the grate served also to carry the Altar 3. Montanus thinketh so also Genevens in their description and Ribera that the grate had foure feet whereupon it stood within the Altar and was lift up by the rings to be taken in and out as occasion served But seeing the rings of the grate are expressed why should the feet be omitted It is not safe without good warrant to supply that which is not in the text expressed 4. Some thinke that the grate was fastened with nailes unto the Altar as Oleaster reporteth their opinion but it seemeth by the text the grate setled in his place by the very putting of it into the Arke without any other fastening vers 5. 5. Others that place this grate without below in the compasse of the Altar thinke that the rings were set into the Altar at the foure corners of the grate But this opinion is at large confuted before quest 8. 6. This then remaineth that these rings were not set to the grate but they were put into the Altar in that place where the Arke rested within so that the preposition ghal is not to be translated here upon but rather secundùm reticulum after or according to the grate Iun. or ad rete facies thou shalt make them at the grate Vatabl. So is the preposition ghal taken vers 21. the vaile which was not upon but towards or neere the testimony The rings then were fastened without for the barres to goe thorow to beare the Arke and within the ends or hookes of those rings were a rest for the grate Iunius Rete intus erat c. sustentatum uncinis anulis The grate was within the Arke c. being held up with the hookes and rings in the corners of the Arke Lippom. Thus this grate was as the hearth for the fire and wood to bee couched upon being therefore made all of brasse not of wood covered with brasse as the rest of the Altar and it being in the middest of the Altar a cubit and halfe deep from the top the fire might play and burne cleere being fenced in by the sides of the Altar from winde and weather QUEST X. Of the mysticall interpretation of the Altar THis Altar is thus mystically applied 1. Gregorie by the Altar understandeth the penitent heart Vbi ex moerore compunctionis ignis ardet caro consumitur Where by the griefe of heart the fire of compunction is kindled and the flesh is consumed c. and by the two Altars the one of incense the other of burnt offerings he saith are set forth two kindes of compunction the one proceeding of love the other of feare 2. Beda by the Altar likewise would have signified the hearts of the faithfull by the five cubits in length and breadth the mortifying of the five senses by the foure hornes in the corners the foure morall vertues the divers vessels and instruments signifie the divers actions of the faithfull whereby they serve their Creator by the grate is set forth the place which the elect doe prepare for God in their hearts by the foure rings the foure Gospels and by the barres the Preachers which propagate the truth To the same purpose Ribera following Beda But these mysticall applications are somewhat curious 3. This Altar rather signifieth Christ himselfe who was sacrificed for us upon the Altar of the crosse of him the Apostle speaketh Heb. 13.10 Wee have an Altar whereof they have no authority to eat which serve in the Tabernacle 2. By the hornes is noted the power of our Saviour who both is the horne of our salvation and with these hornes will push at the enemies of his Church 3. By the hollownesse and emptinesse of the Altar is signified the humility of our blessed Saviour qui se exinanivit who abased or emptied himselfe taking upon him the forme of a servant 4. By the barres and other vessels are described the Ministers of the Church which carry the truth by preaching from place to place purge the Church and nourish the heate or fire of charity Pelarg. Marbach Borrh. Osiander QUEST XI Whether one court were made or two or more Vers. 9. THou shalt make the court of the Tabernacle Here is but one court described and yet David in the Psalmes maketh mention of courts in the plurall as Psal. 84.2 My soule longeth c. for the courts of the Lord and Psal. 92.19 and in other places 1. Calvine thinketh writing upon this place of Exodus that there were two courts unum sacerdotale alterum commune totius populi one of the Priests the other common for all the people But howsoever the courts might be increased afterward it appeareth here by Moses description that there was but one in the middest whereof was the Tabernacle 2. Some thinke duo quadrata hoc spatium continet that this large court was divided into two squares one where the Tabernacle was the other where the Altar of burnt offering stood and each of them was fifty cubits square Simler But howsoever the Tabernacle was situate there was no division of the court for then it should have beene separated with pillars and curtaines as the rest of the sides but there is no mention made of any such 3. I rather thinke therefore with Iunius Hoc institutum fuisse temporarium dum ambulatoria fuit Israeliturum respublica c. That this was but appointed for a time while the Israelites had as it were a walking and removing common-wealth but afterward the courts were inlarged and distinguished as there was one of the Levites apart another of the men apart and of the women apart for the better expedition both of the Ministers and of those which came to worship Neither herein did they depart from the first institution of retaining the substance they did alter some fashion and circumstances of the place as might seeme most fit for the furthering of the service of the Tabernacle QUEST XII Why the court was made and of what largenesse NOw this court was thus
obliqua that the sides went aslope Oleaster also is deceived who thinketh that as twenty cubits and foure postes are allowed for the East gate or entrance so fifteene cubits and three postes are allotted of each side for the North and South-gate or entrance whereas mention is made but of one gate of the court vers 16. and beside all this from vers 14. belongeth to the description of the East end the other three sides the South North and West are made an end of before 3. Now this gate was unlike the other both for the breadth it was twenty cubits broad the gate of the Tabernacle was but ten so that the whole Tabernacle might be seene and discerned of one standing in the gate of the court It was also unlike for the hangings for this was neither so plaine all of one colour as the hangings of the court it differed from them both in matter and forme they were only made of fine twined linen this of blew silke purple skarlet beside Cajetan Neither yet was it so curious as the curtaines of the Tabernacle which were wrought with Cherubims so was not this Tostat. qu. 27. It was set forth with divers kindes of pictures of flowers trees knots exceptis animantium formis the formes and shapes of living creatures only excepted Iosephus QUEST XVII Whether any of the lay people were admitted into the outward court THe outward court being thus described somewhat must be added concerning the use thereof 1. Some thinke that the Levites only were admitted to come into this court as the Priests of the second sort only went into the holy place and the high Priest only into the most holy place thus thinketh Ribera who would seeme to prove it by that place Exod. 40.8 because Moses is bid to hang up the hanging or vaile at the court gate which was made twenty cubits wide that the people might see the whole Tabernacle and not desire to come neere it But this place proveth no such thing it followeth not because a vaile was hung before the gate that therefore none of the people might come in the doore or entrance was made so wide that the people might not onely see the Tabernacle but it was so large because many were to enter that way and as Cajetane conjectureth it being twenty cubits wide it had quinque aditus in ingressu five passages in the entrance one betweene every two postes 2. Lippoman seemeth to be of the same opinion that none but of the tribe of Levi were suffered to enter Quâ— haberent tam Tabernaculum quà m Sacerdotes cum Levitis in majori reverentia That they might have the Tabernacle and the Priests with the Levites in greater reverence But herein consisted rather the reverence to be shewed toward the Levites and Priests that they onely were appointed to minister before the Lord and to present the peoples offerings unto God and the like reverent estimation also they had of the Tabernacle that although they might see it and come neere it yet they might not enter into it 3. I rather thinke then with Tostatus that the people which came to offer were admitted into the court which was made so large Vt ipsi offerentes haberent locum in quo starent tempore sacrificiorum that the offerers might have a place to stand in in the time of their sacrificeâ— quaest 8. And that the people might come into this outward court it may thus further be proved 1 Deut. 12.18 it is said Thou shalt â—at it before the Lord thy God in the place which the Lord thy God shall chuse thou thy sonnes and thy daughters c. This eating and standing before the Lord was coram Altari before the Altar as Tostatus well interpreteth 2. The people are commanded to bring their offerings and present them at the doore of the Tabernacle of the Congregation to the Priest Levit. 17.5 but they could not come to the doore of the Tabernacle but first they must enter into the court 3. This also appeareth by the practice of the people afterward 1 Sam. 1.9 Anna is said to have prayed before the Lord and Eli was not farre off sitting upon a stoole by one of the posts of the Temple which is like to have beene one of the postes or pillars of the outward court David also alludeth to this use and practice saying One day in thy courts is better than a thousand elsewhere Psalm 84.10 Neither was David only privileged to enter into Gods courts but hee speaketh in generall of all the faithfull and true worshippers Blessed is he whom thâ—â— chusest and causest to come to thee he shall dwell in thy courts which as Lippoman himselfe expoundeth is Membrum erit Ecclesiae tuae he shall be a member of thy Church 4. Beda also having reference unto this entrance and ingresse of the people into the court thus applieth it Atrium Tabernaculi exterius inciptentium rudimeâ—ta demonstrat c. The outward court of the Tabernacle doth shew the condition of those which are beginners and newly entred into Gods Church Therefore Iunius judgement is here to be approved who thinketh that although afterward the courts were divided of the Levites apart and of the people apart and of the women by themselves yet in this Ambâ—latoria republica unum fuit atrium commuâ—e walking common-wealth as it were of the Israelites there was one common court for all So also Simlerus Populus in hoc ingrediebatur Into this outward court the people came c. QUEST XVIII Whether all the instruments of the Tabernacle were of brasse Vers. 19. ALL the vessels of the Tabernacle c. and all the pins thereof shall bee of brasse 1. Tostatus thinketh that some vessels belonging to the service of the outward court as for the ministry of the Altar were of gold as the bowles and goblets which were set upon the table of shew-bread which they used in the drinke-offerings And hee further is of opinion that some vessels of brasse served for the use of the inward Tabernacle as the fire pans which they carried fire in unto the Altar of incense But it is not like seeing such a curious distinction is made betweene the vessels of the Tabernacle and the vessels of the outward court that the one should be of gold the other of brasse and that the Ministers of both places were distinct for the Levites came not into the Tabernacle but ministred in the outward court It is like also that the vessels were appointed to their severall places and services that neither the brasen vessels were carried into the Tabernacle nor the gold vessels used abroad in the outward court 2. Some other thinke that all the vessels and instruments whatsoever belonging to the setting up or taking downe of the Tabernacle as the hammers mattockes spades were of brasse Lyran. Iun. But to what end then served the iron which afterward was consecrated to the use of the Tabernacle Iosh. 6.19 And they may
them the very kinde 3. Iunius thinketh that although the first liquor of the olive be very commendable yet Primam undam praeli superat ea qua iâ—diculis solùm extunditur that which is beaten out with pestles doth excell the first liquor of the presse 4. But I rather incline to Pellicans opinion who thinketh the purer and thinner oyle to have beene used for the holy anointing and the second sort as the fittest though not the purest because it was a more fat and thicker oyle to be for the lamps There was beside these religious uses a prophane use of this oyle as either for meat Osiander or medicine This oyle is therefore prescribed to be beaten onely because tundendo sola caro frangitur in beating the flesh onely as it were of the olive is brused but it being ground the stones also are bruised together with the rest and so the oyle hath an impure mixture of the dregs Cajetan Vers. 20. That the lamps may alwayes burne 1. Some upon these words have thought that the light in the lamps never went out but burnt continually both day and night their reasons are these 1. Cajetane would prove it by these words That it may alwayes burne Hinc apparet quod indeficiens erat lumen candelabri tam die quam nocte Hence it appeareth that the light of the candlestick failed not neither by day nor night Tostatus answereth that here the word jugiter alwayes non significat temporis continuitatem doth not signifie a continuance of time but a perpetuall ordinance though interrupted So also Piscator expoundeth continually that is statis temporibus at set times continually as the daily sacrifice was called Iuge sacrificium a continuall sacrifice and yet it was offered but twice every day at morning and even 2. Simlerus thinketh that the lamps gave light by day because quia Sanctum fenestris caret the holy place wanted windowes and therefore for a supplie of them the lamps did burne upon the candlesticke So also Pelarg. QUEST XXI Whether the lamps burned in the Tabernacle both day and night BUt Pellican answereth Solis clarissimum jubar c. that the most cleare Sunne beames which shined by day needed not have any helpe of candle light for seeing all the East end was open onely a vaile drawen before it there might come in light enough the Tabernacle opening toward the most lightsome part of the heavens the rising of the Sunne to illuminate every part of the Tabernacle 3 Ribera would prove as much by that place Levit. 24.3 Aaron shall dresse them both evening and morning before the Lord alwayes They were dressed to that end evening and morning ut semper ar derout that they might alwaies burne But as Cajetane noteth concerning the sense of that place though he concurre in the same opinion Non tempus lucendi sed disponendi lucernas decernitur Not the time of giving light but of disposing the lights is there decreed So also Gallas expoundeth these words chap. 30.7 that Aaron every morning dressed the lamps Notari tempus ordinandi lucernas The time of setting in order the lamps is noted And the lamps were dressed in the morning that is cleansed from the soile which it had gathered in the night the Priest in the morning quicquid immunditiarum noctu contraxerit c. did purge and cleanse whatsoever uncleannesse was gathered in the night Vatablus in cap. 30.7 2. Therefore it is the better opinion that the lights burned onely in the night and were extinguished and put out in the morning 1. Tostatus and Oleaster doe prove it by the words following in this place in the next verse They shall dresse them from evening to morning They therefore burned onely till the morning which the Latine Interpreter thus expoundeth Vt usque manâ— luceat That it may give light till the morning and the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall kindle it or set it on fire from the evening till the morning 2. Piscator alleageth that place chap. 30.8 where the Priest is said to kindle the lamps or set them on fire in the evening the word is behaghaleth in causing them to ascend that is setteth them on fire Paguine because the fire ascendeth or goeth up but in the morning he is said onely behetibo to make good the lamps that is to cleanse them and dresse them 3. Vatablus and Iunius inferre as much upon that place 1 Sam. 3.3 Ere the light of God went out that the lamps burned all night and were put out in the morning 4. Pellican useth this reason Interdiu sole lucente omnia illustrante The Sunne shined by day and gave light to every place so that there was then no use of the candle light they burned not in the day Quia id divino operi non honorificum esset Because that had beene to the dishonour of that divine worke of God in creating the light of the Sunne if any should have thought it needed the helpe of humane and artificiall light 5. Beda upon this that the lamps burned onely in the night and were put out in the morning maketh this allusion Cùm nocte transacta seculi hujus mane futuri seculi inclaruerit c. When the night of this world being past the morning of the next world shineth cleere we shall then no more need lucerâ—a librorum the light of books the true light of the world shining upon us 6. Lyranus also thus expoundeth Semper id est qualibet nocte Alwaies that is every night Iosephus thinketh that all the seven lamps burned by night and three of them onely by day But upon the former reasons it is evident that the lampe burned not at all by day the reason why the seven lamps were all set on fire was this that though one or more by some negligence might goe out in the night yet not all that some might hold light out still and so there should bee alwaies light in the Tabernacle Pellican QUEST XXII What is meant by the Tabernacle of the Congregation and whether it be so rightly called Vers. 21. IN the Tabernacle or Tent of the congregation 1. Some doe read In Tabernaculo testimoâ—â—â— In the Tabernacle of the testimonie So the Latine and Septuag But there is another word which afterward followeth gheduth which signifieth the testimonie the word hâ—â—e used is mâ—ghâ—â—â— So Numb 17.4 both these words are used together in the Tent maghedh of the appointed meeting before the Arke gheduth of the Testimonie And here the Latine Interpreter to avoid the concurrence and repetition of the same word is forced to read Tabernaculum foederis the Tabernacle of covenant Neither was the candlesticke set in the place where the Arke of the testimonie was but in the holy place without the vaile therefore for distinction sake of the places it cannot be here called the Tabernacle of the testimonie Simlerus as Tostatus taketh it following the Latine text So also Oleaster 2. The
five peculiar to the high Priest his Ephod breast-plate robe girdle and miter But herein they are deceived because they omit that garment which is called cetoneth tashebets the embroidered coat which was a speciall garment appertaining to the high Priest and so the high Priest beside his Ephod and robe which had pomegranats and bels hanging at it had also another embroidered coat 〈◊〉 Vatab. whereof mention is made vers 39. 3. Lyranus and Tostatus qu. 2. following Iosephus doe number ten severall Priestly ornaments foure common to all the Priests 1. The linen breeches 2. The linen coat 3. The girdle 4. And bonnet Six other were peculiar to the high Priest 1. The Ephod 2. The pectorall or breast-plate 3. The robe with the bels and pomegranats 4. The girdle 5. The miter 6. The golden plate set upon the miter But they commit the same error with the other before in omitting the Priests embroidered coat which maketh up the number of ten the golden plate being not reckoned apart by it selfe but counted with the miter 4. This then is the best numbring of these Priestly garments to appoint six as peculiar to the high Priest as they are set downe in the text vers 4. where the golden plate must be comprehended under the miter because it was but a part of it and foure other were common to all the Priests the linen coats girdles bonnets and breeches as they are described vers 40. to the end so they were ten in all and if the golden plate bee counted by it selfe there will bee in all eleven severall kinde of raiment and ornaments some for Aaron some for his sonnes And so Cajetane accounteth them and Thomas maketh seven garments of the high Priest and foure of the rest QUEST IX What garments were peculiar to the high Priests what common Vers. 4. THese holy garments shall they make for Aaron thy brother and for his sonnes 1. These garments then being appointed onely for Aaron and his sonnes the Priests were not also common to the Levits and so Ribera collecteth out of Iosephus because the Levits sacrificed not 2. Some are of opinion that all the garments which the inferiour Priests used the high Priest put on as Iosephus saith Pontifex etiam utitur hoc nihil eorum quae enumeravimus omittens c. The high Priest also useth these omitting nothing of those which we have rehearsed So also Tostat. qu. 2. and Ribera But this is not like for to what end should the high Priest weare two girdles one of the common sort which the inferiour Priests used the other the embroidered girdle and likewise it had beene superfluous for him to put on two bonnets as Iosephus thinketh one of linen as other Priests the other of blew silke 3. Therefore the garments are better thus distinguished that some of them were peculiar to the high Priests as the six in this verse set downe some were peculiar to the inferiour Priests to be usually and ordinarily worne as their linen coats girdles bonnets vers 40. which sometime the high Priest did weare also as in the day of expiation but not ordinarily See quest 41. Some common to them both as the linen breeches which are said to be for Aaron and his sonnes but the other three mentioned vers 40. are said to be made for Aarons sonnes Iun. in Analys Montan. The high Priest had like garments unto those three a coat a girdle a miter but they differed in manner of workmanship So then the high Priest had three garments unlike to the rest both in matter and forme the Robe the Ephod the Pectorall and three other though like in fashion his coat miter girdle yet differed in costly stuffe and curious workmanship QUEST X. Which garments were put on first which last BUt further it is here to be considered that the garments are otherwise and in another order rehearsed in this verse and afterward appointed to be made than they were put on for as Rupertus observeth Feminalia linea c. postremò posita sunt The linen breeches are set last in this description c. and yet they were put on first In this manner then and order did the high Priest apparell himselfe 1. He put on the linen breeches which came no higher than his waste 2. Next to that was the long broidered coat which was made with eyes or like checker worke which reached downe to the feet 3. Upon that was put the Robe which had bells and pomegranats in the skirts 4. After that the breast-plate before 5. Then the Ephod upon the shoulders behind 6. The girdle 7. The Miter with the golden plate QUEST XI Whether the Priestly garments might at any time be carried and used out of the Tabernacle Vers. 4. THat he may serve me in the Priests office 1. In that it is added That he may serve me the use of these Priestly garments is restrained for such service as was done before the Lord in the Tabernacle the Priest then was neither to use these garments ordinarily for he had other wearing apparell beside nor yet in such Priestly offices as were to be done abroad as when he went to view a leprous person or leprous house which belonged to the Priest Levit. 13. for such places and persons infected with the leprosie were uncleane by the law and therefore in such offices it was not fit to use the holy garments 2. Whereas then the Priest is commanded to wash his cloaths after he had seene performed all the ceremonies concerning the red Cow which was slaine without the host Numb 19.7 they must be understood to be his owne ordinarie and not the Priestly garments which were not to be polluted or defiled and so consequently were not to be washed and cleansed as other prophane and common vestures 3. This further appeareth Levit. 16.23 where the high Priest is commanded to put off his Priestly garments with the which hee entred into the holy place and then to wash his flesh with water and put on his owne cloaths he is not willed to wash the Priestly raiment with water But if it be objected that the washing of his flesh sheweth he was uncleane and so by that meanes the holy garments were uncleane also it may be answered that the Priest in this case having prayed for his and the peoples sinnes did wash his flesh not as a signe of any legall uncleannesse for then he should not have entred into the holy place but to signifie that hee was purified from his sinnes And this may further be observed that whereas there were two kinds of pollutions one by morall offences which indeed defiled the soule the other by legall transgressions which touched not the soule but the externall observation of the ceremonies onely in the first they onely washed the flesh in the second sometime their garments onely sometime their flesh and garments together if it were a great pollution but never their flesh alone Tostat. qu. 7.
8. QUEST XII Whether the high Priest did well in meeting Alexander in his Priestly attire BUt if it were not lawfull to carrie the Priestly garments out of the Tabernacle it will be objected that Iaddua the high Priest being apparelled in his Priestly robes met Alexander the Great without the gates of Jerusalem and by the sight of him Alexanders wrath was appeased and the Citie delivered from the danger which was feared 1. Here it may be answered that as wee receive this part of Iosephus narration how Alexander meeting the high Priest reverenced him and adored that God whose name hee carried written in his forehead so if we give credit to the rest how that after publike supplication made before unto God and solemne sacrifice for their deliverance the Lord appeared in a dreame the next night unto the high Priest appointing him to go forth to meet Alexander in his Priestly attire this being admitted for truth this question is at an end for by Gods extraordinarie direction the Priest might do that which ordinarily was not lawfull as though they had a strait charge to offer their sacrifices at the doore of the Tabernacle yet the Prophets as Samuel David Elias built Altars in other places and there offered their sacrifices Tostat. quaest 17. 2. But though there had beene no such vision shewed to the high Priest which it is not necessarie to beleeve seeing Iosephus is found to be very forward in setting downe such things as might tend to the credit of his nation yet this act of the high Priest might be justified in respect of that necessitie whereunto they were then brought for the ceremoniall lawes were to give way in such cases as David to satisfie his hunger might lawfully eat of the shew-bread which otherwise none were to eat of but the Priests So likewise they might upon the Sabbath lead their oxe or asse to water or helpe them out being fallen into a ditch and yet not transgresse against the rest of the Sabbath If these ceremonies were dispensed with for the safegard and preservation of one man or of a few cattell much more for the deliverance of the whole Citie which was then in danger might the high Priest without any extraordinarie direction have put on his Priestly apparell to meet that victorious King QUEST XIII Of the matter whereof the holy garment should be made Vers. 5. THey shall take gold and blew silke 1. By gold is here understood Aurum in massa aurum in filis Gold in the lumpe or masse and golden threed for the garments were made of golden threed the precious stones were set into gold and thereof was made the golden plate in the high Priests miter Tostat. qu. 8. 2. And under the name of gold are comprehended also the precious stones because they were inclosed and set into the gold Simler 3. And these five are named gold blew silke purple skarlet fine linen not that all these concurred to the making of every garment Sed quia nullum ornamentum erat quod non ex istorum aliquo c. But because there was not any of the ornaments which was not made of some of them Cajetan 4. The blew colour was like unto the skie or violet the purple was like to the rose colour which was made of the liquor or bloud of a certaine shell-fish called the purple the skarlet was died with certaine graines growing in a tree whereof Plinie writeth and to make the colour deeper it was twice died in the wooll and afterward when it was spun the fine linen was made of a most fine and white kinde of flax or linen Ribera 5. These foure colours represented the foure elements two of them in colour the skarlet the fire the blew the skie or ayre the other in their originall the purple the water the linen the earth out of the which they came and hereby as Iosephus noteth was signified Sacerdotem illum esse summi rerum omnium conditoris That he was the Priest of the high Creator of all things because the colours of his garments did represent the whole world 6. Beda also thus collecteth that because all things were prescribed to be made of gold and precious colours Nihil vile vel sordidum in Sacerdotis ore vel opere debet apparere There should no vile thing appeare either in the Priests words or works c. Ribera QUEST XIV Of the name of the Ephod and the divers kinds thereof Vers. 6. ANd they shall make the Ephod 1. The Latine Interpreter calleth it superhumerale following the Septuagint which interpret it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shoulder garment Iunius translateth it amiculum a short cloake but the Hebrew word is better retained Ephod because it was a peculiar garment belonging to the high Priest so called of the word aphad which signifieth to close or compasse or gird about as chap. 39.5 Thou shalt close them to him with embroidered gard of the Ephod Oleaster 2. There were two kinds of the Ephod one was common made of linen onely both to the inferiour Priests as Saul put to the sword 85. Priests that did weare a linen Ephod as also to the Levits as Samuel ministred before the Lord girded with a linen Ephod 1 Sam. 2.18 Some thinke that this kinde was also permitted unto lay men in generall Ribera Some that the Kings had a privilege to weare it because David danced before the Arke in a linen Ephod 2 Sam. 6. But R. Salomon thinketh more probably that none were girded with the Ephod but colentes Deum aut servientes ei They which worshipped God or were specially addicted to his service Other then beside the Priests might weare the linen Ephod but onely insacred actions as David at that time danced before the Arke Gallas Oleaster The other kinde of Ephod was peculiar to the high Priest which was made of gold and of the foure colours before named Hierome ad Fabielam And this Ephod it was not lawfull for any other to imitate which was the cause of the fall of Gedeons house because he made an Ephod like unto that used in the Tabernacle Gallas QUEST XV. How Gedeon offended in making an Ephod BUt whereas Gedeon made that Ephod of 1700. sicles of gold Iudg. 8.26 1. Augustine moveth a question how so much gold could be put into one Ephod and thinketh that by the Ephod are understood as the whole by the part Omnia qua constituit Gedeon in civitate ad colendum Deum All the other things which Gedeon made in his City to worship God by as in the Tabernacle And he thinketh further that all Israel is said to go a whoring after it although Gedeon made no image Quia extra Tabernaculum fieri aliquid simile fas non erat Because it was not lawful to make any like thing out of the Tabernacle 2. But it need not seeme strange that so much gold was put into one vesture for the
A reason was given of those things which were inquired So also Ribera because it was fat idicum it prophesied of things to come Procopius because rationalis animi pars c. the reasonable part of the minde is placed in the heart which the breast-plate covered Vatablâ—s giveth this reason Quia exactaratione consideranda erant c. Because the things therein as the Vrim and Thuâ—miâ—â— were exactly and with deepe reason to be considered of the high Priest But this descanting upon the word is here superfluous seeing the Hebrew word coshen signifieth a pectorall or breast-plate and not as the Septuag and Latine translate 2. It is then called the breast-plate of judgement not as the Hebrewes because the high Priest found therein what the judgement of God was in that matter which was inquired upon for it shall afterward be shewed that the Vrim and Thummius were not given to that end nor yet because the high Priest in all weighty matters of judgement did put on the Ephod with the breast-plate Marbach for by that reason it might as well be called the Ephod of judgement neither because Aaron should in judgement have the people in remembrance when he went into the holy place Oleaster But it was therefore so called for that the high Priest did put it on when he consulted with the Lord about the causes of the people to give right judgement as Numb 27.21 He shall aske counsell for him by the judgement of Vrim before the Lord Iun. QUEST XX. Of the fashion of the breast-plate Vers. 16. FOure-square shall it be The breast-plate is thus described 1. For the manner of workmanship it must be of broidered worke like the Ephod 2. For the matter five things are required to the making thereof as before in the Ephod gold blew silke purple skarlet fine twined linen 3. For the forme and fashion it must be foure square every side of even length as appeareth by the foure orders of the stones and double it must be that it might be of more strength to hold and receive the stones ut firmius substaret auro that it might be the stiffer for the gold and precious stones Pellican 4. For the quantity it was an handbreadth which was halfe a cubit that is twelve fingers for if it had beene but the small handbreadth that is foure fingers it had not beene sufficient to cover the breast before Montan. Ribera Pelargus 5. The ornaments also of the pectorall are set forth which were twelve precious stones set in foure rankes or rowes QUEST XXI Of the twelve precious stones their names colours qualities and congruitie with the twelve Tribes Vers. 27. A Rubie Topaze and a Carbuncle in the first row In the severall application of these stones these foure things shall be observed 1. The name 2. The colour 3. The vertues and qualities 4. The congruity with the tribes of Israel A Rubie The first stone is called odeus of adam which signifieth to wax red Iosephus calleth it the Sardonix the Septuagint the Sardie it is most like to be the Rubie Montan. Genevens 2. The colour of it was red Oleaster as the signification of the word is rather than yellow of the colour of fire as Iunius taketh it for Pyrâ—pus the Carbuncle a precious stone like fire 3. They say it repelleth feare and cheareth and maketh bold Tostat. sharpeneth the wit and stancheth bloud at the nose Magirus 4. This stone they say stood for Ruben Montanus maketh an allusion betweene Ruben and the Rubie but Ribera giveth this reason that as the Sardie is red and somewhat of a fiery colour so he went into his fathers concubine igne libidinis incensus fuit and so was set on fire with concupiscence A Topaze 1. The Hebrew word is pitdah in which there are three radicall or principall letters p t d which being transposed t. p d make topad or topaz not much differing in sound Montan. It is so called of the place where it was found Topasos in Aethiopia Marbach Or the Isle Topazon gave the name to it as Plinie lib. 37. cap. 8. so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seeke because it was much sought for Gloss. interlin would have it called Topazium as if we should say topadium that is of all colour but there is no reason of that etymology 2. Some take it to be of greene colour Montan. And so some of the Hebrewes thinke it to be the Smaragd Ribera out of Plinie lib. 37. cap. 8. alleageth that in greenenesse of colour it exceedeth all other precious stones But it is rather of yellowish colour mixt betweene gold and skie colour Isider Etymol 16. Tostat. Gloss. interlin There are two sorts of it one of the colour of gold which is more precious the other like unto saffron which is of the second sort Marbach And it seemeth to be of yellow colour because Iob 28.19 the Topaze of Aethiopia and the fine gold are named together 3. It is availeable against phrensie and lunacie and melancholy as Diascorides 4. Simeon is resembled to this stone not so much ob animum prasentem for his present and resolute minde which Ribera would have signified by the greene colour as because he was inflamed with ire and rage when he slue the Sichemites A Carbuncle 1. Iosephus with the Septuagint call it the Smaragd so also Iunius Vatabius the Chalde also and Latine Interpreter but that stone is of greene colour it seemeth rather to be the Chrysolitâ— Montan. or the Carbuncle Genevens The word is bareketh derived of barak which signifieth to lighten 2. It was then a precious stone that sparkled and glistred as the lightening which could not be of greene colour though the Smaragd be commended for the exceeding glistering brightnesse in so much that a Romane Emperour is said to have seene in his Smaragd the sword players as they did fight But because barak signifieth lightening as Ezech. 1.13 Out of the fire went barak lightning this stone being named thereof may better be taken for the Carbuncle or Chrysolite 3. The Carbuncle is of such exceeding brightnesse that it giveth light and shineth in the darke 4. Hereunto some resemble Levi Montan Tostat. But it is more like that Levi was omitted because the high Priest of Levi who was to weare this glorious breast-plate might stand for the whole Tribe then Iudah was rather named in the third place Ribera Pelarg. whose royall power streaming glory and princely dignity is more lively set forth in the shining Carbuncle or glistering Chrysolite Pelarg. than in the greene smaragd as Marbach And whereas the Carbuncle is so called of the similitude of fire licèt ignes non sentiant although these stones feele no fire themselves Plin. 37.7 by this property Messiah the Prince of Juda is shadowed forth who in that respect may be called apyrotus not to be vanquished or overcome with the fire of affliction Of his government as the Prophet saith
quasi intabella inscriptio It is uncertaine whether other stones are here to be understood or wee may take it for a certaine inscription of these two names in a table c. These two latter opinions I put together that it is like these Vrim and Thummim were written in some precious matter not made by art but prepared of God and given to Moses who put them within the breast-plate So Gallasius resolveth Diversum aliquid fuisse à lapidibus catonis minimè dubium est It is without doubt that they were a divers thing from the stones and chaines and what if wee say that these names Vrim and Thummim inscripta fuisse intra pectorale were written within the pectorall QUEST XXVIII How judgement was given by the Vrim and Thummim NOw it will be further inquired how the Lord made answer and the Priest consulted with God by Vrim and Thummim 1. Iosephus thinketh that when the Lord promised good successe to his people the stones shined extraordinarily but he saith Desiit tam essen quam Sardonix fulgorem emittere c. As well the Pectorall which he calleth the essen or rather choshen which is the Hebrew name for the Pectorall and the Sardonix stone upon the right shoulder which used to shine extraordinarily as often as the high Priest sacrificed did cease to send forth such brightnesse and that two hundred yeeres before his time which Tostatus thinketh was in the time of the Macchabees as he doth gather out of that place 1 Macchab. 4.46 where it is said that they laid up the stones of the Altar upon the mountaine of the Temple till there should come a Prophet to shew what should bee done with them It is like then they wanted that direction to know the Lords will by the shining of the stones Tostat. qu. 15. But I thinke it more probable with Montanus that the Vrim and Thummim was lost in the captivity as also the Arke tables of stone Aarons Rod and the pot of Manna as also thinketh Burgens addit 2. And as may appeare Ezra 2.63 that after the captivity they had no Priest with the Vrim and Thummim The Priest which met Alexander in his glorious apparell might have precious stones in his breast without the Vrim and Thummim 2. Ab. Ezra thinketh that they used to write the thing inquired upon in a peece of paper and so put it within the breast-plate upon the Vrim and Thummim and there they should finde written an answer of their question and demand But it is evident that the Lord when he was consulted with answered by voice 1 Sam. 23.11 3. Suidas thinketh that when the Lord granted their petition the Adamant shined extraordinarily if not nihil accedebat ad solitum lapidis fulgâ—rem nothing was added to the usuall brightnesse of the stone and when the Lord threatned warre pestilence or famine the stone had the colour of bloud But it is shewed before that the Vrim and Thummim was no such stone 4. Hugo de S. Victor thinketh there were certaine characters of letters quibus projectis ex literarum junctura desâ—per apparenâ—ium c. by the casting whereof and the joyning together of certaine letters it appeared what was to be done But the Vrim and Thummim was no such uncertaine conjunction of letters but some certaine glorious thing put into the Pectorall as is before shewed 5. Montanus thinketh that the Vrim and Thummim inde proferebantur were taken out of the Pectorall when any answer was to be given and that the Priest by the inspection thereof had his direction But it is not like after Moses there put them that they were taken out as Tostatus well thinketh Oportebateas educere è plicatura rationalis quòd non conveniebat c. That it was not convenient to draw them out from the folding of the Pectorall 6. Nehemonides is of opinion that the answer given by Vrim and Thummim was madregeh a certaine degree and instinct of the Spirit inferiour to prophecie yet of an higher nature than nathkol the voice which came from heaven Ex Pelarg. Ribera also thinketh beside the brightnesse of the stones that the Priest ad prasentiam rationalis spiritum prophetiae accipiebat at the presence of the Pectorall received the spirit of prophecie But for the Lord to answer by Vrim and by Prophets were two distinct things 1 Sam. 28.6 the Lord would not answer Saul neither by dreames by Vrim nor by Prophets 7. Wherefore it is most like though this be not certainly determined in Scripture that the Lord when the Priest asked counsell of God by Vrim made answer by voice As when David asked of God by the Priest that had the Ephod whether Saul would come downe and whether the Lords of Keilah would deliver him into his hands the Lord answered to both his questions that Saul would come downe and that the other would deliver him So 1 Sam. 30.8 David asked counsell of the Lord saying Shall I follow after this companie shall I overtake them and the Lord answered Follow for thou shalt surely overtake them and recover all Hence Tostatus well inferreth Non fiebat inquisitio in aliqua lamina sed à Deo inquirebatur veritas There was no inquisition made in any such place but the truth was inquired of God quaest 12. Ribera also useth this reason that seeing God answered to every point it was necessary there should be some voice heard Nam fulgor gemmarum tot tantaque minuta declarare non potuit c. For the brightnesse of the precious stones could not declare such and so many small particulars God used then to answer the high Priest by voice as Numb 7.89 When Moses went into the Tabernacle of the congregation to speake with God hee heard the voice of one speaking unto him from the mercie seat But it will then be asked if the Priest discerned not the Lords will by the Vrim why is it called the Vrim of judgement and what use was there of it I answer that it was so called not of the effect as though by the inspection of the Vrim hee gave judgement but ex consequenti by a consequent because the Lord onely vouchsafed to give judgement in the cause enquired of by the Priest when he applied the Pectorall with the Vrim and Thummim which was ordained to be a type of Christ the true and perfect light to signifie that in him all wisdome dwelleth and that by him only the will of God is revealed to us Calvin And this further may serve as a proofe thereof that it is like if there had beene any reall demonstration in the stones of Gods will that meanes had beene certaine and perpetuall and never failed But it was otherwise for God answered not Saul by Vrim and in Iosias time who was a vertuous King the high Priest Hilkiah enquired Gods will of the Prophetesse Huldah which he needed not to have done if he might have knowne Gods will
by looking into Vrim The Lord therefore onely when it pleased him made answer by Vrim which sheweth that it was by voice rather than by any usuall signification appearing in the precious stones or Vrim QUEST XXIX Whether the high Priest used to aske counsell of God by the Vrim or Ephod and what Ephod it was BUt it is said that the Priest applied the Ephod not Vrim when he asked counsell of the Lord for David 1. The reason thereof is because the Ephod wherein the Vrim and Thummim were was tied fast unto the Pectorall and the Pectorall unto the Ephod so that the one was not loosed from the other as it is said here vers 28. So then by applying the Ephod the Pectorall Vrim and all were applied together 2. Neither is this to bee understood of the ordinary and common Ephod such as the inferiour Priests did weare as Saul put to the sword in one day 85. persons that did weare a linen Ephod but it was the glorious Ephod which was set with the foure rowes of the precious stones peculiar onely to the high Priest for Abimelech the high Priest being dead the right of the Priesthood descended by succession unto Abiathar his sonne who escaping from that danger as hee fled tooke the Ephod out of the Tabernacle at Nob and brought it with him to David 1 Sam. 26.6 where it is not called a linen Ephod as before where the Priests are said to have worne lined Ephods but simply the Ephod Tostat. quaest 15. wherein Gods providence appeared that the right Ephod should be preserved and kept with David the true King Genevens and that he might have meanes to consult with God in all his dangers QUEST XXX Of the mysticall application of the priestly pectorall with the Vrim and Thummim NOw the mysticall signification of the Pectorall with the Vrim and Thummim followeth First I will omit the curious significations which are brought by some as being impertinent and superfluous 1. As Iosephus and Philo by the breast-plate understand the Zodiake by the twelve precious stones the twelve signes in the Zodiake and the twelve moneths of the yeere which application Hierome himselfe seemeth not much to mislike 2. Hierome by the foure rowes of precious stones would have signified the foure morall vertues Prudence Fortitude Iustice Temperance Epist. ad Fabiâ—l 3. Beda thus applieth them that as there were foure order of stones and in every of them three so In quatuor virtutibus sancta Trinitatis fidem teneamus That wee should professe and hold the faith of the Trinity joyned with the foure morall vertues 4. Gregorie by the twelve stones containing the names of the twelve Patriarkes insinuateth thus Ascriptos patres semper in pectore ferre est antiquorum vitam sinâ— intermissione cogitare To beare the fathers written in the breast is alwayes to thinke of the life of those which are gone before Secondly there are fitter applications than these To omit the rest 1. Hierome by the twelve precious stones understandeth the twelve Apostles by whom the Church was inlightened and upon whose doctrine the Church of God was founded as the twelve Apostles are set forth by these twelve precious stones Apocal. 21. So also Gregorie Sancti Apostoli lapides sant ornamenti in pectore The holy Apostles are the stones of ornament in the breast 2. As the Vrim and Thummim was put unto the precious stones it signifieth Christum esse conversari cum sanctis that Christ is conversant with his Saints Procopius 3. Rupertus understandeth it thus that as the Priest did beare two stones on his shoulders and twelve in the breast-plate of judgement so Christ cunctorum super humeros peccata portavit carried the sinnes of all upon his shoulders and in judgement shall give unto every one according to his workes by the twelve stones signifying the divers mansion places in the kingdome of heaven 4. The Vrim that is interpreted light shewed that in Christo sunt reconditi omnes thesauri scientia sapientiae in Christ are laid up all the treasures of wisdome and knowledge and Thummim which betokeneth perfection symbolum fuit perfectae puritatis c. was as signe or symboll of perfect purity which is to be sought only in Christ Calvin So also Marbach 5. So both those doe signifie that extra Christum nihil aliud nisi tenebrae peccatum without Christ there is nothing but darknesse and sinne he is our illumination and perfection Gallas 6. As the two stones each of them having six names were upon the Priests shoulders and the twelve stones with their particular names in his breast so Christ non gestat solum electos in humeris per potentiam sed in pectore per dilectionem doth not only beare his elect in his shoulders by his power but by love and dilection in his breast neither this in generall but every of their names are there written so singuli fideles c. the faithfull in particular are for ever written in Christs breast Ferus 7. As there are two offices of the Mediatour one to reconcile us unto God the other to communicate the mercies of God unto us so both these functions of the Mediatour are here shadowed forth As the Priest did beare the names of the tribes in his breast so Christ doth present the Church in the sight of his Father and as there was Vrim and Thummim beside so Christ from God communicateth unto us all illumination and perfection hee is both our wisdome and righteousnesse Iun. in Analys Piscator 8. And that Christ was prefigured by the Vrim and Thummim this may be a reason because in the second Temple they were wanting as likewise the Arke with other things Id agente Deo c. God so providing ut sanctiorum rerum desiderio afficerentur c. that they might long for more holy things which should be offered in the new Testament Montan. QUEST XXXI Of the robe of the Ephod the fashion and matter thereof Vers. 31. THou shalt make the robe of the Ephod 1. The word is meghil which Montanus saith was of two sorts there was one common as well to the Priests as others a civill kinde of garment answering unto the Greekish gowne or Romane cloake which was a loose and open garment there was another called the robe of the Ephod peculiar onely to the high Priest which was whole round about saving only a place for the head and armes so also Ribera thinketh that meghil was as the cloake and outward garment and that chetonez the coat differed from meghil as with the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the Romanes tunica and pallium the coat and cloake as our Saviour saith Hee that will take away thy coat let him have thy cloake also But Oleaster thinketh rather that this was a strait coat for loose garments were not so fit for those which did minister and because it is said
that Samuels mother made him a little meghil coat But because there was another coat beside under this this is better taken to be the robe which was the outward garment the coat was next underneath which was the longer garment but this the looser it is better therefore translated pallium a robe Iun. than tunica a coat Lat. 2. It is called the robe of the Ephod quia pars non minima superhumerali tegebatur because a great part of it was covered with the Ephod or shoulder garment Beda Et quia immediatè erat sub veste superhumerali And because it was next under the Ephod Cajetan 3. For the fashion of it Hierome thinketh that it had assutas manicas sleeves sewed unto it So also Tostatus But the more probable opinion is that it was sine manicis without sleeves and had only holes or slits in the sides for the armes Montan. Iun. Ribera and Iosephus seemeth to be of the same opinion Qua manus exornatur est scissa It was slit at the going out of the hands c. for the robes used not to have sleeves but the coats and inward garments 4. It had an hole in the middest for the head to goe thorow and it seemeth to have beene inconsutilis tota to have beene made whole of weavers worke without any seame and so was the edge round about the hole for the head made also opere textoris of woven worke ne extrinsecus assuatur it was not sowed to but made out of the same Augustine So also Hierome though Tostatus and Ribera seeme to thinke otherwise that the edge was sewed to therein following Iosephus But the text is against them which prescribeth the edge to be made textorio opere with woven worke and the reason is added ne facilerumpatur that it be not rent but if it had beene sewed to it had not beene so strong and would more easily have rent than being woven unto it 5. The Septuagint whom Iosephus followeth calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tunicam talarem a coat downe to the feet but it was shorter than the inward coat which was a side garment reaching downe to the ground Montanus And if the bels and pomegranates had hung downe to the feet it would have hit upon the Priests feet and so hindred his going Simler Montanus and Lyranus in their description make it to reach but a little beyond the knees 6. For the matter of it it was unlike unto the Ephod to the making whereof went five things gold blew purple silke skarlet and fine linen but this was made altogether of blew silke like to the hyacinth which Cajetanus taketh to have beene a violet colour some an azure colour like to the aire but it was rather betweene both for if it had beene a perfect violet it would not have differed much from the purple it is better translated then a blew colour than a violet Genevens QUEST XXXII Of the bels which hung in the skirts of the robe Vers. 33. THou shalt make Pomgranates 1. The Pomgranates are prescribed to be made of three colours blew purple skarlet all which doe appeare in the Pomgranates themselves for the kirnels within are red the colour of the rine or barke on the Sunside is purple and on the other blewish And by this mixture the naturall colours of the Pomgranates were fitly represented Montan 2. Oleaster seemeth to thinke that these Pomgranates were rather acupicta quà m suspensa wrought in with the needle into the skirts of the robe than hung on But seeing that the bels were made by themselves and did hang betweene the Pomgranates it is like also that the Pomgranates were made after the same manner and so put to as the bels were 3. Montanus conjectureth that the golden bels were made ad formam mespilorum after the fashion of medlers being open below as little brasen bels of that fashion are in use this day and being thus made they were more apt to send forth their sound 4. Hierome thinkes that there were 72. golden bels hanging in the skirts and as many Pomgranates Prosper saith there were fifty of each sort Iustin in Triphon saith there were twelve to signifie the twelve Apostles but of this there is no certainty only it is said Ecclesiastic 45.9 that he compassed him about with many bels there were many of them but what was the certaine number it is not expressed QUEST XXXIII Why the sound of the bels was to be heard Vers. 35. ANd his sound shall be heard when he goeth in c. and commeth out that he dye not 1. Some thinke that because in the holy place there were divers visions and apparitions of Angels that by this signe the Priest comming in about his office and ministery might give warning and not rush in of a sudden to see the Lords secrets like as men use to knock at their neighbours doores before they enter in But God needeth not any such signe to be warned by hee knoweth every mans going in and out and the holy Angels being searching Spirits could have knowne when the Priest was entring without any such notice 2. But the reasons why the Lord would have the bels heard were these two first in respect of the Priest himselfe that hee might enter with more reverence like as one will not rush into a great mans house by stealth but first will knock at the doore or ring the bell Tostat. quaest 17. Oleaster The other reason was in regard of the people it was done for a remembrance to them Ecclesiast 45.9 that they might know when the high Priest entred in and then lift up their hearts when the high Priest went in to minister before the Lord for them Calvin 3. Mention is made of his going in and comming out because only when he went and moved himselfe the bels sounded but while hee remained within and stood still the bels stirred not 4. The Lord threatneth death if the Priest should enter otherwise than thus apparelled with these garments Non quòd sonus aliquid confert ad evadendum mortem obedientia est illa quae confert c. Not that the sound helped any thing to escape death but it was his obedience that helped Cajetan QUEST XXXIV Of the mysticall application of the robe THis priestly robe is diversly applied 1. Iosephus by the linen coat understandeth the earth by the blew robe heaven by the pomgranates the lightning by the bels the thunder 2. Philo resembleth the aire to the blew robe which was long and side as the other is extended from the Moone to the earth and the consent of the elements among themselves to the sound of the bels 3. Hierome approveth Philo his conceit concerning the coat and Iosephus for the bels 4. Rupertus by the bels much better understandeth the sound of Christ preaching in the dayes of his flesh 5. Beda by the blew robe which resembleth the heavens the celestiall conversation of the Ministers of the Gospell
6. Athanasius saith that talaris tunica the side coat is a type of humane flesh which Christ wholly put on 7. Prosper saith the bels doe signifie the fiery tongues that sate upon the Apostles 8. Augustine saith that by these bels is insinuated Vt nota sit conversatio Sacerdotis that the conversation of the Priest should bee knowne to all 9. Procopius by the blew robe of skie colour understandeth immortality the Pomgranates urbium quandam speciem prae se ferunt doe signifie Cities which consist of walles and houses as the pomgranate of the bark and the graines or kirnels within that as every pomgranate had a bell by it so in every City there should be preaching 10. But the best accommodation of the type is this the pomgranates which are of themselves of pleasant savour and the bels doe shew that Deus fragrantiam in illa veste requirebat unà cum sonitu That God in that garment required both a pleasant smell and sound signifying that we being clothed with Christs righteousnesse as with an heavenly garment are acceptable unto God and this sweet savour is dispersed and communicated unto us by the sweet sound of the Gospell Calvin Simler QUEST XXXV Of the golden plate the fashion thereof inscription and fastening Vers. 36. THou shalt make a plate c. 1. Concerning the fashion of this plate of gold Iosephus saith it was like dimidiato globo to an halfe circle or globe and Lyranus in his description maketh it like an halfe moone or an horne turning up with both the ends But it seemeth by the text that it lay plaine upon the forefront of the miter as Tostatus thinketh it was an halfe coronet reaching from eare to eare which is most like because it is afterward called chap. 3â— 30 the holy crowne it therefore compassed the head before as a coronet Borrh. Pelarg. 2. Hence also it appeareth seeing the text maketh mention but of one plate or crowne that Iosephus narration hath no warrant out of the text who saith Hunc corona triplici circumdabat Hee compassed the miter or bonet with a three-fold Crowne 3. This plate had written in it holinesse to the Lord kodesh lajovab holinesse to Iehovah not la adonai as Tostat. which was the Jewes superstition who were afraid to pronounce the name of Iehovah but in stead thereof said Adonai The meaning is that all holinesse belonged unto God ille solum actus est pâ—rus that he only in himselfe is a pure act and that all his workes are pure Cajetanae It also signified that sacerdotalis majestas sacra Deo that the priestly dignity was holy unto God Borrh. Et non aliundo peâ—endam esse sanctitatem and that they should not looke to be sanctified elsewhere Calvin Wherein the high Priest was an evident type of our blessed Saviour who sanctified himselfe for us and in whom wee are sanctified and this to be the meaning the next words doe shew because Aaron did beare the iniquities of their offerings and sanctified them 4. For the fastening of this plate or crowne of gold Tostatus thinketh it was tied at both the ends to the miter with two silke laces at the two eares But the text maketh mention only of one silke lace Cajetan saith that the plate did lye and rest upon this silke string or lace which was in infima parte in the neather part thereof and so it stood upright neque inclinabatur ad mitram and was not put close to the miter but the golden plate could not lye without some fastening therefore Iunius better giveth the sense Appâ—nas cum vitta hyacinthina Thou shalt put it to with a blew lace QUEST XXXVI How Aaron is said to beare their iniquities Vers. 38. THat Aaron may beare the iniquity of the offerings 1. Augustine by iniquities here understandeth those things which are offered for their iniquities qua peccata dicuntur quia pro peccatis offeruntur c. which are called sinnes because they are offered for sinnes and so his meaning seemeth to be that Aaron shall take those things which the people offer for their sinnes But in saying the iniquities of the offerings it is evident that in this place a difference is made betweene the offerings themselves and the iniquities of the offerings 2. Oleaster taketh here iniquity pro poena iniquitatis for the punishment of iniquity and would have this to be the meaning that if any oversight were committed by the people in their offerings in not doing as they should by Aarons default who was to looke unto it he should be punished for it But the words following in the end of the verse to make them acceptable before the Lord shew that the meaning is not that Aaron should be punished but that by his office their offerings though otherwise imperfect should be accepted 3. Some thinke if any errour were committed in the ceremonies id remissum fuisse sacerdotis precibus that it was pardoned by the prayers of the Priest But Calvin calleth this frigidum a slender conceit for here is no mention made of any prayers of the Priest but only of the having the golden plate in his forehead 4. Tostatus giveth this reason why the Priest herein was acceptable unto God quia sola erat obedientia in istis qua Deo placebat because it was obedience only in these things which pleased God which the Lord so highly esteemed of that where obedience was wanting things otherwise commanded were not accepted as Sauls sacrifice and where it was found even the service in things of themselves evill was pleasing unto God as Abrahams obedience in sacrificing his sonne Tostat. 19. Who hath given a good reason why the Priest in his owne person should bee accepted of God performing his obedience in such things as were commanded but the Priests obedience was no cause why the Lord should be pleased with the people for the word is lahem that with them God may be pleased 5. Cajetane saith this is the reason ut profitendo sanctitatem summo Deo tollat immunditiam sacrificiorum c. that in professing holinesse unto God as it was written in his forehead hee might take away the uncleannesse of their offerings But Tostatus addeth further Hoc protestari meritorium est To professe this that is to give God the praise and to ascribe all holinesse to him was meritorius But Aaron herein merited not for himselfe much lesse for others the bearing of the plate could be no such meritorius thing of it selfe 6. Herein therefore the high Priest was a type of Christ Condonabitur propter sacerdotem summum It shall be pardoned because of the high Priest who represented Christ Vatabl. Sic in fronte unici sacerdotis omnes sensus nostri defixi maneant c. Let all our senses be so fixed in the forehead of the only high Priest that wee may know that all holinesse floweth forth from him to his Church Calvin QUEST XXXVII The mysticall
Ministers of the Gospell to bee distinguished by some distinct apparell in their ministerie For answer and satisfaction unto this demand I will produce two grave testimonies of two learned Writers in this age Marbachius of late the Professor of Divinitie in Straughsborow and Gallasius not long since a Minister of the Church of Geneva Marbachius thus writeth In Ecclesia omnia decenter fieri debent ad aedificationem c. In the Church all things ought to be done decently and to edification Itaque tali vestitu utendum qui non sit offendiculo c. Therefore such a garment must be used as is not offensive but bringeth some commendation and authoritie to them which minister and may discerne and distinguish them from other men Gallasius also thus delivereth his judgement upon this place Ego quidem fateor hoc ad decorem pertinere ut ordines in politia distinguantur c. I confesse that this appertaineth to comelinesse that degrees should be distinguished in the Common-wealth neither is the Gospell against decencie and order but rather helpeth and maintaineth them Sed nego ad verbi aut sacramentorum administrationem vestem lineam c. But I denie that the linen garment or pall belongeth to the administration of the word or Sacraments I would not truly have any stirres or tumult moved in the Church for the use of externall things seeing it is indifferent yet the superstition into which men are readie to fall and the abuse I hold to be condemned We must also take heed lest while we tolerate things indifferent or are constrained to winke at those things which cannot be amended wee detract from other mens libertie Thus farre Gallasius of this matter 2. Controv. That we offend in our best works Vers. 38. THat Aaron may beare the iniquitie of the offerings The people then sinned even in their religious works which sheweth in ipsis benefactis nostris peccatorum labem inesse c. that even in our best works there is some blemish of sin which cannot be acceptable unto God but for the worthinesse and mediation of the true high Priest Christ Jesus whom Aaron prefigured Simler To the same purpose also Calvin Discamus nostra obsequia ubi in conspectum Dei veniunt peccato permixta esse Let us learne that even our service when it commeth into Gods sight to bee examined is mixt with sin and is onely sanctified by Christ c. So the Prophet Isaiah saith chap. 64.6 All our righteousnesse is as a stained clout Hereby then appeareth the error of the Romanists who hold that a just man in his good works doth not sinne so much as venially Concil Trident. sess 6. can 25. See more hereof Synops. Centur. 4. err 70. 3. Controv. Against merit in good works Vers. 38. TO make them acceptable before the Lord. Tostatus saith here that the Priest was accepted of God and the Lord was well pleased with him because he ascribed all holinesse unto God as it was writen in his forehead Holinesse to Iehovah Hoc autem protestari meritorium est Deum nobis placatum reddimus And to protest this is meritorious and by this meanes we doe pacifie and appease God toward us qu. 19. Contra. 1. The former doctrine that the people sinned in their very offerings in their best works which are spotted and blemished with some imperfection or other overthroweth this error for that which meriteth at Gods hand must be perfect our best works then being imperfect are not meritorious Therefore Calvin much better here inferreth This place teacheth us Quicquid honorum operum Deo offerre studemus adeo nihil mercedis mereri c. That whatsoever good works we offer unto God they are so farre from meriting any reward that they make us guiltie before God unlesse the holinesse of Christ wherewith God is pleased doe procure pardon for them c. 2. The Scripture evidently testifieth this as Dan. 9.8 We doe not present our supplications before thee for our owne righteousnesse So Luk. 17.10 When ye have done all say ye we are unprofitable servants we have done that which was our dutie to doe If then we are unprofitable servants in our best service we are farre from meriting or deserving any thing and if we doe no more than our bounden dutie nor yet all that we have no reason to expect any reward beyond our desert See more hereof Synops. Centur. 4. err 79. 4. Controv. Against the Popes triple crowne Vers. 36. THou shalt make a plate of pure gold Ribera following Iosephus who speaking of this plate of gold saith Hunc aurea corona triplici circundabat c. He beset round the Priests miter or bonnet with a threefold crowne c. hereupon thus inferreth Hinc factum arbitror ut summus pontifex triplicem in capite coronam gerat c. Hence it is that the chiefe Priest meaning the Pope doth now beare a threefold crowne upon his head c. And he addeth further Quamvis hujusmodi corona c. Although such a crowne was received from the Apostle Peter which is yet to bee seene in S. Peters Church which Silvester shewed unto Constantine c. This he saith S. Peter used by the instinct of the Spirit that the veritie might be answerable to the figure that Christs high Priest might weare that which the high Priest the figure of Christ did weare Contra. 1. All this is grounded upon an uncertaine text for there is no mention made here of a triple crowne it is but Iosephus report without any warrant out of the text the golden plate indeed is called the holy crowne chap. 29.30 But of a threefold crowne there is not one word 2. They may be ashamed to abuse the world with such foppish fables who ever will beleeve that S. Peter ever did weare a triple crowne or that any of the Apostles used any such worldly pompe whose glorie was their povertie and contempt of the world their crowne their sufferings their obedience to powers and subjection their renowne 3. And if there had beene such a glorious crowne it had belonged rather to S. Paul than to Saint Peter for hee was the Apostle of the Gentiles the other of the circumcision 4. And if any such crowne had beene then it is more like that Constantine gave it to Silvester whose donation they pretend for their great soveraigntie and privileges than that Silvester first shewed it to him 5. And if that indeed be Peters triple crowne which yet is to be seene why doth the Pope refuse to weare that but rather maketh choice of a massie triple crowne of gold and precious stone 6. I had thought that Aaron had beene a figure of Christ not of the Pope and temporall things doe not prefigure temporall one triple crowne another but that outward crowne shadowed forth the spirituall Kingdome and regall dignitie of Christ. 5. Controv. Of the single life of Priests Vers. 40. ANd thou shalt make them girdles
Altar upon the burnt offering I.A.S. better than for a burnt offering P.L.B. or in the Altar of burnt offering S. for here the preposition is omitted or beside the burnt offering G.V. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ghal above upon Vers. 35. Thou shalt fill their hands B.G.V.A. consecrate their hands P.S.L. consecrate their ministerie I. offer their oblations C. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temalle shalt fill Vers. 36. Thou shalt cleanse the Altar G.B. cum caeter not sprinkle the Altar with the sinne offering I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chata in piel signifieth to cleanse and so Iunius translateth Levit. 14.52 3. The questions explained QUEST I. Why it pleased God to have the Priests thus consecrated Vers. 1. THis is that thou shalt doe unto them in consecrating them c. 1. First it was requisite that there should be some singled out and appointed to minister in the Priests office to avoid confusion lest every one at his pleasure might have presumed upon the Priests office as among the Gentiles he that was the more mightie and honourable tooke upon him to be a sacrificer Lippom. Pellican 2. The Lord as before hee beautified the Priests with glorious apparell so here he by certaine publike and solemne rites doth cause them to be consecrated in the sight and view of all the people for the greater reverence and authoritie of their calling 3. And hereby the Priests themselves were assured also of their calling which was sealed and confirmed unto them by these signes 4. And these ceremonies were figures and types of the high Priest Christ Jesus whom the Lord hath anointed and of all the faithfull and beleevers whom Christ hath made Kings and Priests to God his Father Simler QUEST II. Why the calfe is said to be the sonne of a bullocke Vers. 29. TAke a young bullocke yet under the dam. 1. Some take this to bee according to the Hebrew phrase A calfe or steare the sonne of a bullocke that no more is thereby signified but that he should take a bullocke as so they say the sonne of a goat the sonne of a dove and such like Oleaster But this were in that sense a needlesse repetition for a bullocke must needs come of a bullocke and a goat of a goat 2. Some make this to be the meaning that he should take a young bullocke out of the heard de armento so Latin Septuag Chalde Vatab. But more is signified thereby than so for Genes 18.7 it is said that Abraham ran to the heard and fetched filium bovis the sonne of a bullocke not out of the heard for that is said before 3. Rab. Salomon thinketh this is added by way of distinction because the word phar signifieth not onely a young bullocke but an old calfe and therefore by this addition it is signified that it should be a young bullocke But this addition needed not for that cause for the word phar of it selfe signifieth a young bullocke as the Septuagint translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a calfe 4. Wherefore I preferre here Iunius reading who interpreteth it juvencum filium bovis a young bullocke the sonne of an oxe or bullocke juvencum subrumum a calfe or bullocke yet sucking under the dam not weaned and therefore sometime ben bakar the sonne of a bullocke is put alone without the other word phar QUEST III. Why a bullocke two rams and other things were offered at Aarons consecration A Young bullocke 1. Lyranus thinketh that they are bid to take a calfe or young bullocke for Aarons consecration to make atonement for that sinne which hee had committed in making the golden calfe and the two rams were prescribed one in remembrance of the ramme which was sacrificed in the stead of Isaack and the other for a commemoration of the paschal Lambe which they offered at their departure out of Egypt But these are light conjectures for Aaron had not yet committed that sinne in making the golden calfe neither was it a ramme but a lambe which they celebrated the passeover withall 2. Therefore this is the reason why all these things and of this sort and kinde are taken According to the dignitie of the persons here consecrated such are the sacrifices and gifts of their consecration as Levit. 4. a calfe or young bullocke is prescribed to be offered for the sin of the Priest whereas but a goat was sacrificed for the sinne of the Prince because the sins of the Priests who professed knowledge were more dangerous and scandalous So then because here the high Priest with his sons are to be consecrated a bullocke must be taken 3. And because the Priests were to offer unto God all the gifts and sacrifices of the people of all sorts it was fit and requisite that they should be consecrated with sacrifices of all sorts which were three either sinne offerings burnt sacrifices or peace offerings of the first kinde was the bullocke here of the second the first ramme and of the third the second 4. And for that there were divers kinds of meat offerings some of things that had life as beasts and birds some without life as cakes unleavened bread and such like and the meat offerings of things without life were of divers sorts some out of the oven some of the frying pan some out of the cauldron Levit. 2.4.5 here all these varieties are presented unleavened bread out of the oven cakes tempered with oyle in the frying pan and wafers boyled in water as R. Salomon thinketh like unto our fimnels Tostat. qu. 1. 5. And because the Priests were duces ante signani aliâ—rum the Captaines and ring-leaders of others to signifie that there was a greater holinesse required in them they are consecrated all kinde of wayes 1. They are washed 2. They are clad with the Priestly robes 3. They are anointed 4. The sacrifices both for sin the burnt offerings and peace offerings are offered for them 5. They are purified with bloud both their eares hands and feet are touched therewith and they themselves and their garments are besprinkled also with bloud And this was not to be done one day or two but their consecration did continue for seven dayes together vers 36. Gallas QUEST IV. Why Aaron and the Priests were called to the doore of the Tabernacle Vers. 4. THou shalt bring Aaron and his sons to the dâ—â—re of the Tabernacle The reasons hereof may bee these why Aaron was brought to the Tabernacle there to put on his Priestly garments 1. Because he was to serve with the rest of the Priests in the Sanctuarie within into the which Aaron was not to enter without his Priestly attire for his sound must be heard when he goeth in and out lest he die chap. 28.35 2. Because at the doore of the Tabernacle was placed the brasen Altar where the Priests were daily to offer sacrifice and therefore it was meet they should be there consecrated where the chiefe of their service
the old and new Lippom. panes azymi munditiam vita the unleavened bread betokeneth the holinesse of life without the leaven of maliciousnesse as S. Paul expoundeth 1 Cor. 6. 2. The solemne washing of Aaron and his sons did signifie the Sacrament of Baptisme and as they doe not put on their garments untill first the filth of the flesh be washed away Sic nisi in Christo novi homines renaseantur So unlesse they become new men in Christ they are not admitted unto holy things Hierom. They which come unto God must first bee purged and cleansed from their sins Pelarg. And hereby more specially was signified in this solemne washing with water the publike Baptisme of Christ which though he needed not in respect of himselfe yet thereby he would consecrate that Sacrament for us Osiander 3. By the putting on of the Priestly garments after they were washed is signified the putting on of Christ cum tunicas polliceas deposuerimus after we have put off our old vestures Hierom. So Procopius applieth those words of the Apostle Put on the Lord Iesus Christ So also Pelarg. 4. By the oyle wherewith Aaron was annointed Beda understandeth Gratiam Spiritus sancti The grace of the Spirit And Hierom here applieth that saying of the Prophet David Psal. 45. God even thy God hath annointed thee with the oyle of gladnesse above thy fellowes Therefore was Aaron onely annointed in the head and none of the rest because Christ received the Spirit beyond measure and the holy Ghost descended and lighted upon him when he was baptized Matth. 3. Osiander QUEST X. Why the Priests lay their hands upon the head of the beast Vers. 10. AAron and his sons shall put their hands upon the head c. 1. Augustine by this ceremonie understandeth the receiving of power Vt ipsi etiam aliquid consecrare possent that they also might consecrate afterward unto God So also Lyranus But because the people also did use to lay their hands upon their sacrifices which they brought Levit. 4. who received thereby no power to sacrifice this seemeth not to be the meaning 2. Iunius thus expoundeth it Quasi seipses sisterent sacrificarent Iehovae As though they did present themselves to bee sacrificed unto God yet not in their owne person but Christs But this cannot be the meaning for the former reason because the people did also lay on their hands who were therein no type of Christ that sacrificed himselfe for us 3. Some thinke that by this ceremonie in imposing of their hands they did resigne their right in that beast Tostat. Et destinarunt illud ut fieret sacrificium and ordained it to be a sacrifice Osiander 4. But there is more in it than so they hereby confesse that they were worthie to die in Gods justice for their sins Sed ex divina misericordia mors in animal transferebatur But by the divine mercie their death was transferred upon the beast Lyran. wherein Christ is lively shadowed forth who died for us Simler QUEST XI Of the divers kinds of sacrifices and why some kinde of beasts were taken for sacrifice and not other Vers. 11. SO thou shalt kill the calfe c. 1. There were three kinde of sacrifices which were usually offered the first was called holocaustum a burnt offering because it was wholly consumed upon the Altar and this kinde was offered specially ad reverentiam majestatis for reverence of the divine majestie to testifie our obedience and service The second was the sacrifice for sin whereof part was burned upon the Altar part was for the Priests use unlesse it were a sin offering for the Priest or the people in which cases all was consumed on the Altar The third sort were peace offerings which were offered in signe of thanksgiving for some benefit received or to be received whereof part was burnt upon the Altar part was for the Priest and the rest was for the offerer Thom. 2. Now although there were many cleane birds and beasts yet there were onely two kinde of the one the pigeon and turtle dove and three of the other bullocks sheepe and goats which were taken for sacrifice whereof Philo giveth this reason because both among the fowles and beasts these are of the meekest and mildest nature the pigeon and turtle dove and amongst the beasts these three sorts are tamest when we see that whole heards and flocks of them may be driven by a boy and they have neither pawes or clawes to hurt as ravenous beasts nor yet armed with teeth to devoure wanting the upper row wherein appeareth the harmlesse disposition of these creatures Philo addeth further that these beasts of all other are most serviceable unto mans use sheepe and goats for cloathing and food and bullocks beside the use of their flesh for meat and their skins for leather they serve with their labour in the tilling of the ground To these may a third reason bee added because the land of Canaan most abounded with these kinds of fowles and beasts they are prescribed for sacrifice And a fourth also may be this they were not to offer of wilde beasts because they could not easily bee had and hardly are they gotten alive for which cause they were not appointed to offer fishes which could not so easily be taken and very hardly alive but their sacrifices must be brought alive Riber 3. Now in the consecration of Aaron and his sons all these sacrifices are offered a bullocke for a sinne offering one ramme for a burnt offering and another for a peace offering QUEST XII Why the bloud was laid upon the horns of the Altar Vers. 12. THou shalt take of the bloud and put it upon the hornes c. 1. The bloud here was not used to confirme any league or covenant betweene God and his people as chap. 24. for in that case first the words and articles of the covenant were read before the bloud was sprinkled and beside each partie betweene whom the covenant was made were besprinkled not onely the Altar which represented God but the people also But here neither of these is performed there is no covenant rehearsed neither are the people sprinkled with the bloud 2. There was then another use beside this of the sprinkling of bloud which was to purge and cleanse and so to pacifie and appease as this reason is yeelded why they should not eat the bloud because the Lord had given it to be offered upon the Altar to be an atonement for their soules Levit. 17.11 And not onely the Altar of burnt offering was cleansed by bloud but the whole Tabernacle the high Priest in the day of reconciliation sprinkled the bloud upon the Mercie seat and before the Mercie seat the Altar and Tabernacle also to purge them from the sins and trespasses of the people Levit. 16.16 Therefore the Apostle saith Almost all things by the law are purged with bloud Heb. 9.22 The bloud of the sacrifices then was put upon
unto which the seat of choler is annexed betokeneth anger Hâ—c omnia consecrarijubet He commandeth these things to be consecrated To the same purpose also Basil Quibus omnibus id nobiscum agitur ut adversus voluptatem totam quasi contra multorum capitum hydram c. By all these we are moved that we should fight against all pleasure as a serpent of many heads c. 2. So Borrhaius thereby understandeth the mortifying of the old man and by the carrying of the flesh skin and dung without the gate as a thing ignominious the suffering of Christ which tooke upon him our reproach without the gates of Jerusalem as the Apostle applieth it Hebr. 13.12 So also Gallas Marbach 3. By the foure corners of the Altar which were touched with bloud Lippoman interpreteth the shedding of Christs bloud who is our Altar and sacrifice by the which we are redeemed Terra quoque nostris sceleribus polluta c. hausto Christi sanguine reconciliatur c. The earth also being polluted with our sinnes having as it were drunke in Christs bloud is reconciled which otherwise would crie out for vengeance against us 4. Marbach by the laying the bloud upon the foure corners of the Altar would have signified the preaching of the shedding of Christs bloud and the dispersing thereof to the foure corners of the world And by the inwards liver and reines which are the seats of pleasure the willingnesse of Christ and delight in fulfilling the will of his Father So also Osiander 5. But this is the most proper signification thereof by the fat is understood the grosnesse of our nature in all the faculties and powers of the soule which are three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the understanding in the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the angrie motion in the liver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the concupiscence or desiring facultie in the reines all which by nature are corrupted and therefore they must be offered unto God to be purged by the fire of his Spirit So Iunius Pelargus Simlerus QUEST XVII Why the sacrifice for sinne was offered first Vers. 15. THou shalt also take one ram Now followeth the second kinde of sacrifice which was the burnt offering 1. The bullocke the sacrifice for sinne was first to be offered that thereby the other sacrifices might be accepted for as it is in the Gospell Ioh 9.31 God heareth not sinners neither doth he accept the sacrifice of sinners And hereof it was that in the solemne day of reconciliation the high Priest first prayed for his owne sinnes and made reconciliation for himselfe and his house Levit. 16.11 and then for the people So in this place the burnt offering and peace offering would not have beene accepted unlesse first the Lord were appeased toward them for their sinnes it was requisite therefore that the sacrifice for sinne should be the first whereby the rest might be sanctified 2. But it will be objected that by the same reason neither can the sacrifice for sinne be accepted because he that offereth it hath not yet obtained remission of his sinnes The answer whereunto is this That it must be considered whether he that sacrificeth for sinne doth it for his owne sinnes or anothers for others his sacrifice cannot be accepted as long as he is in sin but for his owne sins such sacrifice is available As concerning prayer likewise which is the spirituall sacrifice of Christians a man yet in his sins shall not be heard praying for another but for his owne sins he shall be heard otherwise it would follow that he which hath committed any sin should never have remission and forgivenesse of them if his prayers should not be received 3. Beside as it is in the Sacraments of the new Testament Quadam requirunt dispositionem in suscipiente quaedam non Some required a disposition and preparation in the receiver some not as in the Eucharist unlesse one examine himselfe before and so be prepared to receive that holy Sacrament he is an unworthy receiver and eateth and drinketh hiâ— owne damnation 1 Cor. 11.29 But in the other Sacrament of Baptisme no such disposition in the receiver is required for infants that cannot examine themselves neither have faith are thereunto admitted So the like difference there was in the sacrifices of the Law some served to prepare and dispose the offerer to performe other duties as the sacrifices for sin some required a preparation and disposition going before as the burnt offerings and peace offerings Tostat qu. 9. QUEST XVIII How the bloud of the burnt offering was bestowed upon the Altar Vers. 16. THou shalt take his bloud and sprinkle it round about upon the Altar 1. This must be understood to be all the bloud which was to be bestowed round about upon the Altar for it was not lawfull to carrie any part of the bloud to any other prophane place and it was the law of burnt offerings that all the bloud should be offered unto God Levit. 1.5 2. Concerning the manner of sprinkling or powring this bloud round about upon the Altar neither is the opinion of R. Salomon and Lyranus to be received that thinke this was not done in parte superiore sed magis circa basin in the upper part of the Altar but rather toward the bottome for it was sprinkled upon the Altar therefore not under and it was offered unto God but all offerings were offered upon the Altar And againe Levit. 1.15 it is said the bloud should be strained shed or pressed forth on the sides of the Altar it seemeth then that it was sprinkled above and so ran downe by the sides of the Altar Neither yet doth Tostatus ghesse aright that the bloud being powred aloft did run downe per partem exteriorem by the outward part or side of the Altar for it could not be conveniently so powred without as to run downe by the sides therefore the bloud was rather powred on the inside of the Altar because it was part of the burnt offering and therefore was to be consecrate unto God by fire as it is said vers 18. It is an offering made by fire unto the Lord. And by this meanes the fire licked up the grosse substance of the bloud and so dried up the vapours thereof which otherwise would have beene very noisome Simler QUEST XIX Why the hornes of the Altar are not here touched with bloud Vers. 16. ANd thou shalt sprinkle it round about upon the Altar 1. Some things are common to the burnt offering and the sacrifice for sin as that Aaron and his sons did stay their hands upon the head thereof that it was killed before the Lord and that the bloud thereof was laid upon the Altar but these things were peculiar unto it the dividing of the parts not to burne them by peece-meale one after another but to couch them better together and to lay one part upon another then the inwards and legs were washed and all was burnt upon 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 it should not be lawfull to offer their sacrifices elsewhere
2. Iosephus saith there was upon it foculus corona cinctus a little hearth compassed with a crowne so it seemeth by the description of the Altar that the crowne above served to that end as an edge to keepe in the coales that they should not fall downe 3. The Apostle speaking of this golden Altar calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a golden censer Heb. 9.3 So also Iosephus giveth it the same name the Altar it selfe was but as a great censer whereon the incense and perfume was burned 4. And to what end should it have been made as an Altar for incense if any other instrument were set upon it to receive the coales and incense any other thing would have served as well as an altar to that end to bee as a seat or place for the censer to stand upon QUEST V. Of the placing of the barres and how the Altar was carried Vers. 4. THou shalt make rings on either side c. 1. The Latine Translator readeth per singula latera on everie side which Tostatus would helpe by this exposition understanding everie opposite side that two rings should be placed on one side and two more on the other side against it but two sides were not everie side for there were foure sides Some say that by everie side are meant everie corner but that cannot be for there were two rings on a side there were not two in a corner for then there should be eight rings in all the Hebrew word then is sheneâ— which signifieth two not everie this error then ariseth by the mistaking of the word 2. Cajetan therefore well observeth these three circumstances concerning the placing of these barres 1. They were not per singula latera on everie side but onely on two sides 2. In angulis and in the corners 3. Et in superiori parte and in the upper part under the crowne 3. Now whereas this Altar was one cubit broad yet was it carried upon two barres and by foure men two at each end this then taketh away the like scruple and doubt moved by Tostatus before about the manner of bearing the table of shew bread which he thinketh was carried broad-wayes because otherwise if it had been borne in the length it being but one cubit in bredth there should not have been space enough betweene the barres for two to carrie it qu. 27. in cap. 25 for here wee see that this Altar being but one cubit square on which side soever the barres were placed there should be but the space of a cubit betweene barre and barre to carrie it by QUEST VI. Where the Altar of incense was placed Vers. 6. THou shalt set before the veile 1. Augustine is of opinion that the golden Altar was in the most holy place because the Apostle there placeth the golden censer which Augustine understandeth to be the Altar for these are the Apostles words After the second veile was the Tabernacle which is called the holiest of all which had the golden censer and the Arke of the Testament c. Heb. 9.4 But that the Apostle is not so to be understood that the golden censer or altar was within the veile shall be shewed in the next question Arias Montanus seemeth to be of the same opinion that Altare incensierat intra adytum ante arcam ipsam The Altar of incense was within the oracle before the Arke So also Origen hom 9. in Levit. 2. But that the golden Altar was without the second veile and not in the most holy place it is evident by these reasons 1. It is apparent Exod. 40.26 that after Moses had hung up the veile within the which the Arke was then he set without before the veile the golden Altar 2. Likewise Levit. 16.12 the high Priest taketh the censer full of burning coales from the Altar which was before the Lord and so shall bring it within the veile this Altar before the Lord was the Altar of incense not of burnt offering as Tostatus understandeth it as appeareth vers 18. it was that Altar whereupon reconciliation was made If then the Priest went from the Altar and so entred within the veile then was not the Altar within the veile Ribera 3. The high Priest onely was to enter into the most holy place as it followeth vers 10. but the other Priests did offer incense upon the Altar as Nadab and Abihu offered incense before the Lord Levit. 10. and Zacharie Iohn Baptists father burned incense who was not the high Priest for then he should not by lot or by course have burned incense as he did Luk. 16. 4. The incense was to be renued everie day twice morning and evening but the high Priest entred once onely in the yeere into the most holy place Augustine answereth that the high Priest did semel in anno intrare cum sanguine once in the yeare enter with bloud to make reconciliation but with incense hee entred often But the contrarie appeareth Lev. 16.2 where it is said that the high Priest should not come at all times within the holy place but if he had come twice everie day he had entred almost at all times Beside the Apostle saith The Priests went alwayes into the first Tabernacle and accomplished the service but into the second went the high Priest alone once everie yeare not without bloud c. Now if twice everie day the high Priest entred in to burne incense he had gone as often as he did into the first Tabernacle QUEST VII What the Apostle meaneth by the golden censer which the most holy place is said to have BUt a great doubt here is moved how Moses that placeth the golden Altar before the second veile in the first Tabernacle and the Apostle who saith that the second Tabernacle which was the most holy place had the golden censer and the Arke of the Testament Heb. 9 4. should be reconciled 1. Augustine upon this place thinketh that the golden Altar was indeed within the veile before the Arke but that is shewed to bee otherwise in the former question And so Iosephus who was an eye-witnesse of those things saith Candelabrum aureum mensaâ—â— altarâ— aureum statuerunt in Templo ante adytum The golden candlesticke the table and the candlesticke they placed in the Temple before the oracle Lib. 8· Antiquit. cap. 2. The same is the opinion of Theophylact. in Hebr. 9. Beda lib. de Templ cap. 12. Thom. 1.2 qu. 102. ar 4. ad 6. Comestor histor Exod. cap. 67. Lyran. Exod. 3. Cajetan Lippoman Exod. 30. 2. Paul Burgens thinketh it is said to be in the most holy place quoad dignitatis gradum in respect of the excellencie and dignitie thereof because once a yeare reconciliation was made upon the hornes of this Altar not in respect of the place therefore it is said vers 10. this is most holy unto the Lord. But Matthias Thoring replyeth that here Moses speaketh not of the Altar but de exercitio summi Sacerdotis in
to minister so it is like they had a care to keepe them cleane during their Ministerie 4. Neither did the Priests onely wash themselves thereat but they also washed their sacrifices the inwards and such other parts which were not to be carried forth into any profane place to be washed Tostatus Lippoman Ribera QUEST XXVI Of the mysticall application of the laver wherein the Priests washed BY this washing of their hands and feet 1. Beda understandeth the lavacre of Baptisme wherein we are first received into Christs Church as the Priests first washed their hands and feet before they entred into the Tabernacle 2. But because Baptisme is ministred once onely whereas the Priests did wash often he rather would have thereby understood ablutionem compunctionis lachrymarum the washing of compunction or contrition and of teares so often as we come before the Lord. 3. And thereby was signified the spirituall washing and cleansing of the soule which the faithfull in the old Testament well understood as David saith Psal. 51.7 Wash me and I shall be whiter than snow and the Prophet Isay alluding unto this rite saith Wash you make you cleane chap. 1.16 Simler 4. And for this cause our Saviour reproved the Pharisies for being addicted so superstitiously unto their outward washings wherein they committed a double fault both in bringing in other kindes of washing than were prescribed in the Law and in being addicted only to the outward ceremony Simler 5. And by the hands our works are signified by the feet the affections that we should both cleanse our hearts and be holy in our workes when we come before the Lord Tostat. qu. 11. 6. And in that the Priests washed their hands and feet Hac ablutione apertam impuritatis confessionem edebant They did by this washing give an evident confession of their impuritie and uncleannesse Gallas 7. The Heathen had such a custome to wash themselves when they sacrificed to their gods as this was a proverb among them Sacra non tractanda illotiâ— manibus That holy things must not be handled with unwasht hands Calvin 8. Therefore like as men doe not sit downe at their owne table but first they wash their hands so wee must not presume to come neere the Lords table with unprepared affections and uncleane hearts Simler Wee must be inwardly washed by the Spirit of grace the water of life whereof our Saviour speaketh Ioh 4.14 Marbach QUEST XXVII The difference betweene Moses laver and Salomons great sea of brasse NOw to finish up this matter concerning the laver these differences may bee observed betweene it and the great brazen sea which Salomon made and other vessels to the like use 1. They differed in the quantitie and large capacitie Salomons was ten cubits wide and five cubits deepe it contained 200. baths 1 Kin. 7.26 being filled after the ordinarie manner but 3000. baths 2 Chro. 4.5 that is if it were filled up to the brim So Cajetanus and Ribera doe well reconcile these places The bath was of the same capacitie for liquid things that the Epha was for dry containing each of them ten pottles or thereabout foure or five gallons And therefore because of the great capacitie it was called a sea But the laver that Moses made was nothing so big for it had not beene portable 2. They were divers in fashion Moses laver stood but upon one foot the other was borne upon twelve oxen And it was cast with knops and flowers and wilde cucumers 1 King 7.24 But this laver is not so appointed to be made it seemeth it was plaine 3. There was also some difference in the number Moses caused but one laver to be made Salomon beside the great molten sea made ten other caldrons or small lavers 2 Chron. 4.6 because in Salomons Temple there was more use of such vessels than in Moses Tabernacle 4. Their uses also were divers Moses laver served both for the Priests to wash thereat and to wash the sacrifices but Salomons great sea served onely for the Priests to wash in the other appertained to the sacrifices 2 Chron. 4.6 QUEST XXVIII Of the spices that went toward the making of the oyntment Vers. 23. TAke unto thee principall spices c. 1. Here are two confections appointed to be made the first of things more liquid and moist and the same to bee tempered with oyle to make an oyntment of to the making whereof in generall were required the principall or head spice or drug which Iunius inclineth to thinke to be the Balme which is the principall among such precious drugs and therefore is called of the Arabians Belsuaim as having dominion or excelling among such things but that there is no quantitie expressed of this as of the rest that follow neither were they yet come to the land of Canaan where great store of Balme was it is therefore the generall name rather of these spices and drugs which are named afterward in particular 2. The first is myrrh which Oleaster taketh for balme but the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mar sheweth it to be myrrh There is another word tzeri which is taken for balme Ierem. 8.22 There were two kindes of myrrh one which of it selfe distilled out of the tree and therefore it is called mar deror myrrh of libertie that is freely flowing Paguine Oleaster or right myrrh without mixture Iun. Vatab. There was another which came of the cutting of the barke of the tree which was not so good Lyran. The myrrh tree groweth in Arabia five cubits high Strabus writeth that the fume thereof would breed incurable diseases in that countrey nisi fumo storaâ—iâ— occurrerentpunc but that they correct it with the perfume of storax c. But it is not like that if it were so dangerous and offensive that the Lord would have prescribed it to make the holy oyntment of These properties rather it hath it is good to healâ— wounds to dry up rheâ—me to care a stinking and unsavourie breath to cleere the voyce Plin. lib. 12. cap. 8. Pelargus 3. The next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinemon cynamom whereof because there are two kindes one that is verie sweet and pleasant the other of no great smell therefore it is added here sweet cynamom R. Salomon Lyran. It cureth the biting of venomous beasts it helpeth the dimnesse of the sight Dioscorid lib. 1. cap. 13. Pelarg. But whether it be the same cynamom which is in use among us it is doubted it seemeth to be of another sort Simler For our cynamom is rather pleasant to the taste than smell whatsoever it was it is certaine it gave a pleasant smell Pro. 7.17 I have perfumed my bed with myrrh alâ—â—s and cynamom 4. The third kinde is keneh which signifieth a cane it is calamus odâ—ratus sweet calamus which was a kinde of reed or cane of verie sweet savour Genevens It groweth like a shrub in India about two cubits high Strabus It is full of
not expressed Afterward only the high Priest was anointed as Levit. 4.3 If the Priest that is anointed doe sinne that is the high Priest and Levit. 21.10 Also the high Priest among his brethren upon whose head the anointing oyle was powred c. The inferiour Priests were only anointed at their first consecration by which anointing they and their posteritie were consecrated to exercise a perpetuall Priesthood as the Lord saith Exod. 40.15 Their anointing shall be a signe that the priesthood shall be euerlasting unto them throughout their generations And in this sense Aristobulus is said to bee of the stocke of the anointed Priests 2 Macchab. 1.10 Iun. in cap. 40. vers 15. QUEST XXXIII Who are understood here by the name of the children of Israel whether the Levites also are there comprehended Vers. 31. MOreover thou shalt speake unto the children of Israel 1. Tostatus though in other places he thinketh the tribe of Levi to be excluded in this manner of speech and to be distinguished from the children of Israel as chap. 29.28 the breast and shoulder there given unto the Priests are said to be an heave offering of the children of Israel so also Numb 1.2 it is said take yee the summe of the congregation of the children of Israel and yet the tribe of Levi was not numbred among them as it followeth vers 40. yet in this place he thinketh that the Levites are comprehended under the name of the children of Israel for otherwise they should not be forbidden to make a composition like unto this perfume for their private uses 2. But it may appeare by these reasons that the other tribes onely beside Levi. are called here by the name of the children of Israel 1. Because in this verie chapter it is used in that sense as vers 12. When thou shalt take the summe of the children of Israel for here the Levites were not numbred Numb 1.40 2. This is a generall speech vers 32. None shall anoint mans flesh therewith neither shall you make any composition like unto it c. But the Priests flesh might be anointed therewith and it was lawfull for them to make the like composition for the use of the Tabernacle therefore the Priests are not here comprehended 3. Yet was it not lawfull for the Priests to prophane that holy oyntment which is necessarily inferred before vers 29. all that the oyntment touched was sanctified and became holy the Priests therefore knew well enough by this that this oyntment was not to be put to any prophane use And if it were not lawfull for the people to prophane the holy oyntment much lesse for the Priests to whose charge and care those holy things were committed And by the like generall charge afterward vers 37. that none should make the like composition to the holy perfume they also might understand this caveat touching the holy oyntment to be as generall QUEST XXXIV Of the forbidden uses whereunto this oyntment should not be put Vers. 32. NOne shall anoint mans flesh Three things are forbidden concerning the private use of this oyntment 1. That no mans flesh should be anointed therewith that is for delight or of wantonnesse Tostat. nor otherwise than is before prescribed for Aaron and his sons might be anointed therewith as God before commanded to consecrate them Simler 2. It was not lawfull for them to make any composition like unto it though they put it to no use for it might give an occasion of prophanation to have but the like composition in their houses As upon the same reason where they are commanded to eat no leavened bread for seven daies in the feast of the Passeover they are charged to remove leaven out of their houses Exod. 12.15 though they did not eat it it was not lawfull so much as to have it in their houses lest it might have beene an occasion to transgresse Tostat. qu. 13. They might make an oyntment of some of these or of all them so they did it not after the same manner and with the like composition Lyran. But I thinke rather with Oleaster and Borrhaius that they were not to make the like oyntment either in number or weight for the word tacaâ— signifieth as well to number as weigh 3. They are forbidden also to put any of it upon a stranger which Augustine expoundeth exterae nationi upon one of a forraine nation so also Tostatus upon a Gentile Some by a stranger understand any of Israel that is not a Priest Vatab. Simler But the people of Israel to whom this charge belongeth did not use to anoint Priests and if it were understood of anointing any person so much is said before none shall anoint mans flesh therefore Iunius giveth a better sense aut quisquam imponet ex eo rei extraneae if any man shall put thereon upon any strange that is prophane or common thing c. which is not consecrated to an holy use So also Oleaster 4. Tostatus here moveth divers questions qu. 14.15 as whether a Gentile not knowing the God of Israel or if he did yet were no proselyte nor converted to Judaisme if he should use the like composition whether he should therein offend or not and he resolveth he should not because this Law is given onely to the children of Israel who had bound themselves by covenant to keepe all the Lords ordinances wherein he resolveth well unlesse any such Gentile should doe it in the contempt of the God of Israel But he might have spared all this labour for these questions are altogether impertinent here seeing as is before shewed not any strange person is here understood but strange and common things QUEST XXXV Whether the anointing of Kings were not against this Law in cap. 3. Habacuk Vers. 32. NOne shall anoint mans flesh It is here doubted how it was lawfull afterward to anoint Kings and Prophets with this oile wherewith the Priests onely and the holy things were to bee anointed 1. Some thinke it was another kinde of oile as Hierom saith Est aliud unguentum quo reges unguntur c. There is another ointment wherewith Kings were anointed And that he saith was of two sorts David and Salomon cornu unguntur are anointed with an horne but Iehu and Hazael lenticula with a violl called in Hebrew phach But howsoever it may be thought that Iehu and Hazael were not anointed with the holy ointment which was kept in the Temple at Jerusalem yet it is like that both Samuel filled his horne with this oile wherewith David was anointed 1 Sam. 16.1 and that Zadok the Priest anointed Salomon therewith 1 King 1.34 Simler 2. Some thinke that whereas they are forbidden to lay this oile upon any stranger the Priests and Kings were not excepted Borrhaius But if by strangers we understand persons as well the King as other of the lay people were strangers in respect of the Priesthood as it is said in that sense chap. 29.33 No stranger shall eat thereof
that is none that is not of Aarons family 3. Tostatus giveth this solution That Kings are not here excluded because Kings when they were anointed did not use this ointment ad delectationem for delight which is here only forbidden sed ad cultum Dei but for the service and worship of God because as the Lord appointed Priests for his service so he ordained Kings in his stead to rule and governe his people Tostat. quaest 13. But it was not lawfull for any of the people to use this oile upon any occasion at all whether for delight or otherwise to consecrate any thing privatly nor upon any person not here excepted which are the Priests only for the words are generall 4. Wherefore the best answer is this God forbiddeth any other to be anointed with this ointment saving the Priests nisi scilicet aliter jusserit unlesse he otherwise command the Lord reserveth unto himselfe a liberty above his Law Simler As yet there were no Kings in Israel and therefore no mention is made of their anointing So that this ointment was afterward used to anoint both Kings and Priests sed non sine novo Dei mandato but not without a new commandement from God Pelarg. QUEST XXXVI What it is to be cut off from his people Vers. 33. HE shall be cut off from his people 1. Pellicane seemeth to understand this of the penalty of death to be publikely inflicted upon him that should prophane this holy ointment prohibetur profanus usus sub poena mortis the prophane use is forbidden under paine of death 2. Some of the separation of them de coetu sanctorum from the society and company of the faithfull Gloss. interl 3 Some of the punishment divinitus by God himselfe to be imposed upon them Osiander as Vzzah for the like transgression was smitten with sudden death 4. Tostatus both understandeth the extraordinary punishment by the Lords hand and the sentence of death to be denounced by the Magistrate if any did continue in this offence nec desistere vellet and would not cease or give over 5. Vatablus referreth it to the spirituall and everlasting punishment of the soule anima ejus peribit his soule shall perish 6. But all these three are better joyned together that both God shall cut off such an one by sudden and extraordinary death in this world and punish him eternally in the next as in this sense it is said that hee which was not circumcised should be cut off from his people because he had broken the Lords covenant Deut. 17.16 Iunius ibid. For as the faithfull are said to be gathered to their people when they died as Abraham Gen. 25.8 and Iacob Gen. 49.33 so the wicked and prophane shall be cut off from their people that is from the fellowship of the Saints in the next world Tostat. qu. 18. unlesse they doe repent Pelarg. Likewise if such prophane persons did obstinately persist in their sinne they were to die also by the hand of the Magistrate in which sense it is said that he that did sinne with an high hand that is presumptuously shall be cut off from among his people Numb 15.30 QUEST XXXVII The spirituall application of this holy ointment THis holy ointment made of these foure simples Myrrh Cinamom Calamus and Cassia 1. Some apply unto the senses by Cinamom understanding two of them the senses of seeing and hearing ut a sordibus repurgati that they should be purged from filthinesse c. Procop. 2. Some by these foure would have signified the foure morall vertues which must be tempered together Gloss. ordinar 3. Other by the Myrrh the mortification of the flesh by the Cinamom of ashy and earthly colour mortality by the Cassia growing in moist places Baptisme Gloss. interlinear 4. But these applications are too curious and impertinent therefore this holy ointment better setteth forth that holy ointment of the Spirit wherewith the Messiah was anointed who is said Psal. 45.8 to be anointed with the oile of gladnesse above his fellowes Thus Hierome applieth it in 3. cap. Hab. and Cyril lib. 12. in Levit. 5. But it signifieth not only the holy Ghost which was powred upon Christ without measure but that portion of grace wherewith every one of Christs members is anointed Osiander that as without this ointment neither the Tabernacle nor any part thereof was sanctified so without the operation of the holy Ghost all our labours and endevours are unprofitable Marbach 6. Pelargus more particularly applieth every one of these foure severall ingredients by the Myrrh which is good to joyne and as it were glue wounds together and helpeth a stinking breath and cleereth the voice he understandeth the merit of Christs death which healeth our wounds and cureth our evill thoughts and words by the Cinamom which is good against poisonfull beasts the spirituall force of Christs death which prevaileth against Satan by the sweet Calamus charity is signified which covereth a multitude of sinnes by the Cassia which healeth the biting of vipers the holy Sacrament of the Eucharist which is a spirituall medicine to the soule But we have no direction in Scripture for any such particular application It sufficeth that this ointment prefigured the spirit of grace wherewith the faithfull are anointed as the Apostle saith Yee have an ointment from that Holy one and know all things 1 Ioh. 2.20 QUEST XXXVIII Of the spices whereof the holy perfume was made Vers. 34. TAke these spices stacte c. Now followeth the composition of the perfume 1. The first is called in Hebrew nabaph which signifieth a drop distilling R. David Vatablus Oleaster take it for balm which distilleth from the tree some for storax liquida liquid storax But liquid things could not be beaten to powder as this was vers 36. Some interpret it pure myrrh Genevens But that was prescribed before for the oyntment called there mar Rab. Salomon thinketh it was a kinde of gum But there is great difference betweene stacte and gum it was therefore the distilling of myrrh indurata being hardned Lippom. Which the Septuagint called before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flower of myrrh Simler 2. The next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shâ—cheleth which Oleaster would derive of shachal a Lion or Cat a mountaine the sweat or ordure whereof is of great savour that which we call muske R. David and Papias take it for the root of a certaine odoriferous and fragrant herbe But the most thinke it to be a little shell like unto a small oyster or cockle of the bignesse and colour of ones naile which is found in India in the lakes where nardus groweth where the small shelfish doe feed of nardus and thereupon the shels become to be of an excellent sweet smell Dioscorides lib. 2. cap. 20. So Lyranus Tostat. Pelargus Some take it for cleare gum Genevens But that is not so apt to be beaten and pounded Vatablus calleth it ungulam cabellinam or aromaticum which
small peeces that is confesse them particularly unto God Procop. 5. And as this perfume was only to be offered unto God so our prayers must only be directed unto him Osiander QUEST XLII How the Lord talked with Moses in the Mercie seat whether in any visible shape Vers. 36. WHere I will meet with thee c. 1. That is in the Arke of the Testimony before mentioned not in the Altar of incense because as Lyranus saith the voice of the Lord was heard from the Mercie seat thither for neither did it belong unto Moses but unto Aaron to offer incense and the Lord used to speake unto Moses not from the Altar of incense but from the Mercie seat Numb 7.89 Tostat. quaest 16. 2. But though in this he correcteth Lyranus upon good ground yet he himselfe is more grossely deceived that Moses who was privileged at all times to goe into the most holy place videbat effigiem quâ— apparebat in propitiatorio c. he saw a certaine shape which appeared in the Mercie seat which was an Angell in a bodily appearance And for this cause he saith the high Priest when he went into the most holy place was with a cloud of incense to cover the Mercie seat Levit. 16.13 that the Angell in that visible shape might not be seene Tostat. qu. 17. Contra. 1. God could frame a voice from the Mercy seat without any such visible apparition therefore it is superfluous to imagine any such 2. Neither is it more like that Moses saw any image in the most holy place than he did in mount Horeb Deut. 4.15 3. The cloud of incense was to cover the Mercie seaâ— not to that end but for reverence of the place that the high Priest should not gaze upon Gods seat 4. Places of Doctrine 1. Doct. That it is lawfull to number the people upon just occasion Vers. 12. WHen thou takest the sum of the children of Israel c. It is not then unlawfull for Princes to take the numbers of their people either to make choice of such as are fit for warre or for the imposition of moderate and necessary taxes and subsidies As here this people are numbred to levy a certaine summe toward the maintenance of the Tabernacle Servius Bullus is noted to have beene the first that brought in this order of summing and mustering the people in the Romane Common-wealth which as a politike device may safely be reteined now of Christian Magistrates so that they do it not with ostentation as rejoycing in the numbers of the people and as it were placing their confidence therein which was Davids fault when he caused Ioab to number the people 2 Sam. 24. Simler But Kings when they see their people to multiply and increase may thereby be stirred up to give the praise unto God as the Wise-man saith In the multitude of the people is the honour of a King and for want of people commeth the destruction of the Prince Prov. 14.28 2. Doct. God is no accepter of persons Vers. 15. THe rich shall not passe and the poore shall not diminish from halfe a sicle This sheweth that God is no accepter of persons that the poore as well as the rich doe belong unto him therefore God would have the poore to pay as much as the rich lest they might have thought themselves to be lesse deare in Gods sight So the Apostle saith There is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus Galath 3.28 Marbach 3. Doct. The Ministers of the word are to be competently maintained Vers. 16. ANd put it to the use of the Tabernacle Here the common charge of the Tabernacle and the things thereunto belonging lieth upon the contribution of the people which sheweth how ready and carefull all sorts of men ought to be in maintenance of the Lords house for he that is borne to inherit heaven must thinke himselfe borne to maintaine â—he meanes that lead us unto heaven Men are carefull to maintaine their labouring beasts which worke for their corporall food as the Apostle to this purpose alleageth that text out of the Law Thou shalt not muzzle the mouth of the oxe that treadeth out the corne 1 Cor. 9.9 much more should the Ministers of Gods word be maintained which labour for the food of our soules To this purpose B. Babingt 5. Places of controversie 1. Controv. Against the invocation of Saints Vers. 8. THe perfume shall be perpetually before the Lord c. As this perfume was only to be censed to the Lord which signifieth the prayers of the Saints so God only through Christ must be invocated this honour must not be given unto any other Simler for God only must be beleeved upon as our blessed Saviour saith Yee beleeve in God beleeve also in mee Ioh. 14.1 And men cannot call on him in whom they have not beleeved Rom. 10.14 2. Controv. Against superstitious censing of Churches NOw seeing that this perfume and incense was a type of the spirituall sacrifices and prayers of the faithfull Psal. 141.2 Apocal. 8.3 which types and figures are now ceased the superstition here of the Romanists and Grecians is discovered that use censers and censing still in their Churches not as a civill thing for reverence and decencie but as a part of their religious service which seeing it is now abrogate with other shadowes the body being come Coloss. 2.17 I say with Gallasius Caret testimoniâ— verbi merum hominis commentum est It wanteth the testimony of the word and is a meere device of man 3. Controv. Of the superstitious use of washing the hands among the Romanists Vers. 21. SO they shall wash their hands c. The Romanists have the like use who when they addresse themselves to consecrate the host and to approach unto the Altar doe wash their fingers muttering these words of the Prophet David Psal. 26.6 I will wash mine hands in innocencie O Lord and compasse thine Altar The like fashion was retained among the Gentiles among whom it was counted an impious thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with unwashen hands to handle holy things But this outward ceremony did not make the idolatrous service of the Heathen acceptable so neither is the superstitious worship of the Romanists thereby justified who while they wash their hands coenam Christi profanant c. doe profane Christs supper and take away the fruitfull application and efficacie of his death by instituting a new sacrifice Gallas And as Pilate washed his hands yet delivered Christ over to be crucified so they wash their hands and yet doe crucifie Christ daily in the Masse in offering him up still in sacrifice 4. Controv. Against the superstitious Chrisme of the Romanists Vers. 29. ANd thou shalt make of it the oile of holy ointment c. This holy ointment was a type and figure of the spirituall ointment the graces and gifts of Gods spirit which should be
pontificalibus the pontificall vestures or rayment being put off c. for so the word sarad signifieth to remaine to be left But this cannot bee so for in the third place the common garments for Aarons sonnes are mentioned also 3. Iunius thinketh that the curtaines and veiles of the Tabernacle are hereby signified as also those coverings wherein the Arke Altar Table with other things were folded up when the Tabernacle was removed But the curtaines and veiles are not here meant for they were made of foure colours blew silke purple scarlet fine twined linen chap. 26.1 these garments of Ministration were made only of three blew silke purple and scarlet chap. 39.1 â— Therefore the latter kind is onely here understood namely those coverings wherewith those holy things before spoken of were covered Vatabl. Borrh. Simler For such cloathes they had to wrappe them in Numb 4.6 7. The curtaines and veiles of the Tabernacle are before understood vers 7. under the name of the Tabernacle which is taken either generally for the coverings boords and pillars whereof the Tabernacle consisted and so it is called â—hel or more specially for the curtains only which is properly called miscan chap. 26.1 It is taken in the generall sense here Tostat. qu. 7. As likewise chap. 31.26 where it is said thou shalt anoint the Tabernacle QUEST X. The spirituall signification of the furnishing of Bezaleel and Aholiab with gifts BY the furnishing of Bezaleel and Aholiab with excellent gifts for the worke of the materiall Tabernacle 1. Strabus understandeth here the mysterie of the Trinitie Aholiab which he saith signifieth my protection betokeneth the Father Bezaleel interpreted in the shadow of God the holy Ghost and the word or commandement to make the Tabernacle the Sonne of God But this application is curious and dangerous to prefigure the blessed and immortall Trinitie by sinfull and mortall men 2. Yet Bezaleel of Iudah doth most properly prefigure the Messiah of the tribe of Iudah upon whom the Spirit of God was the Spirit of wisdome the Spirit of understanding c. and of knowledge Isai. 11.2 who should be the spirituall builder of the Church Borrh. Marbach 3. And by the inferiour workmen the Apostles are signified the Euangelists Pastors and Ministers who as inferiour workmen under the chiefe builder Christ Iesus doe edifie the Church So Saint Paul saith 1 Cor. 3.10 As a skilfull master builder I have laid the foundation Againe as here Bezaleel and Aholiab and many other were filled with the Spirit of wisdome for the worke of the outward Tabernacle so the Apostle saith Ephes. 4.11 He gave some to be Apostles some Prophets and some Euangelists and some Pastors and Teachers for the gathering together of the Saints for the worke of the Ministerie and for the edefication of the bodie of Christ And so as Hierom well saith Iudais perdentibus architectos omnis aedificandi gratia translata est ad Ecclesiam The Jewes having lost their workmen all the grace of building is transferred to the Church cap. 3. in Isaiam QUEST XI Why the precept concerning the Sabbath is here renued Vers. 13. NOtwithstanding keepe yee my Sabbaths Divers reasons may be yeelded why the Lord maketh rehearsall here of that precept of sanctifying the Sabbath 1. Quia segnes admodum tardi sumus ad cultum Dei Because we are slow and backward in Gods service Gallas 2. Because they were now appointed to begin the worke of the Tabernacle Ne crederem sibi 〈◊〉 esse die Sabbati aedificare Lest they might thinke that it was lawfull for them to build upon the Sabbath day the Lord in this place giveth them charge even in this busie and necessarie worke to keepe the Sabbath Lippoman Tostat. Lyrâ—n Pelarg. Iun. As likewise chap. 34.21 both in earing time and in harvest they are charged to keepe the Sabbath lest they might take themselves to be excused by the necessitie of these works Oleaster 3. Seeing they were not to keepe the ceremoniall lawes untill they came into the land of 〈…〉 omitted for the paschal lambe was but once sacrificed in the wildernes Cajetan 4. Beside the Lord hereby would teach them the right use of the Tabernacle which conâ—â—â—ed in their comming together there especially upon the Sabbaths to serve the Lord. And therefore these two are put together Levit. 23.30 Yee shall keep my Sabbaths and reverence my Sanctuarie and the Lord complaineth by his Prophet Ezech. 23.38 They have defiled my Sanctuarie and prophaned my Sabbaths Simler Pelarg. 5. This charge also renued ad supplet ionem omissâ—rum for the supplie of some things omitted because it was not expressed before what punishment hee should have that did violate the Sabbath which is declared here that hee should die the death and it was put in execution Numb 15. upon the man that gathered stickes upon the Sabbath Tostat. Lyran. QUEST XII Why it was more forbidden to labour in the building of the Sanctuarie upon the Sabbath than for the Priests to sacrifice AMong other reasons before alleaged why mention is here made of sanctifying the Sabbath this was one that the people might be here admonished to forbeare even from the workes of the Sanctuarie upon the Sabbath But then it will be thus objected seeing the Priests did violate and breake the Sabbath as one blessed Saviour saith Matth. 12.5 and were blamelesse as in killing the sacrifices and doing other things thereunto belonging why it was not as lawfull to labour in the building of the Sanctuarie also upon the Sabbath Hereunto answer may be made that there was great difference betweene the sacrifices which the Priests offered upon the Sabbath and other things belonging to their service and the other works of the Sanctuarie 1. The Lord commanded the one namely that sacrifices should be offered upon the Sabbath and that double to any other day for upon the other daies they sacrificed a lambe in the morning and another at night But upon the Sabbath two lambes were appointed for the morning sacrifice and two for night Numb 28.9 And the holy fire upon the Altar was commanded never to go out Levit. 6.13 this fire then they kept upon the Sabbath bringing and laying wood to preserve it These works they had the Lords word and warrant for But for the other they had not nay they were forbidden all kind of worke and labour upon the Sabbath saving those which the Lord himselfe excepted concerning the service of the Sabbath therefore these also in building and framing the things appertaining to the Tabernacle were likewise inhibited 2. The Priests are said to violate the Sabbath in their sacrifices and other Sabbath works but not properly because they did such things upon the Sabbath which if they had not been permitted yea commanded of themselves had tended to the violating of the Sabbath so they did breake it materialiter materially but not formaliter formally he breaketh the Sabbath formally who doth that which is expressely forbidden to bee
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 request concerning himselfe and yeeldeth to his request for the people
adde of their owne 3. Timiditas Aaronis the fearefulnesse of Aaron that durst not resist the people 4. A false opinion in thinking that whatsoever they did with a good intention to be pleasing unto God Ferus 5. Adde hereunto their impatiencie in not induring to stay any longer for Moses as Saul because the Lord answered him not when he would went unto a witch B. Babing QUEST IV. Of the divers faults and infirmities at once here committed by the people THe people gathered themselves together against Aaron c. The people in this their outrage doe offend diversly 1. In their violence the word signifieth super Aaron they came upon Aaron tanquam superiores potentiae as being mightier than he and so pressing upon him 2. They say make us gods Vide insaniam populi See the madnesse of the people as though God can be made with mens hands Ferus 3. There appeared in them levitas inconstantia great levitie and inconstancie that had not long before bound themselves by covenant to obey the Lords Commandements and so soone fall away Marbach 4. Their great forgetfulnesse also bewrayeth it selfe that had heard the Lord with his owne voice thundering out his Commandements whereof one prohibited directly idolatrie and yet they in despite of God do set up an idoll 5. Their ingratitude also is manifest both against God the author of their deliverance and Moses the Minister thereof and of many great works speaking of him contemptuously We know not what is become of this Moses Gallas 6. Their stupiditie was wonderfull that having the cloud before them an evident signe of Gods presence and the manna which fell daily of his providence they setting at nought such excellent signes figuram appetunt quae ipsorum vanitati respondeat desire a figure answerable to their vanitie Calvin Oleaster thinketh the cloud at this time was taken out of their sight but that is not so for it is said chap. 13.22 That he tooke not away the pillar of the cloud by day nor the pillar of fire by night from before the people 7. Thus the people at once sinned diversly 1. They sinne manifestly against the first Commandement 2. They offend in publicam ipsorum fidem against their publike faith given 3. They offend not onely in the outward worke but also impiissima opinione in their wicked opinion thinking hereby to obtaine remission of their sins 4. And they doe not onely transgresse against God but against Moses their deliverer and so they violate both the first and second table Ferus QUEST V. Why the people say unto Aaron Rise Vers. 1. VP or rise 1. Which is not so said as though Aaron did then fit when the people came unto him 2. Neither is it necessarily hence collected Quod matutinâ—s fuit hic concursus c. That this running together was in the morning as Cajetan thinketh and that they did as it were awaken and raise up Aaron 3. But this manner of speaking sheweth their importunitie that they would have him dispatch quickly and with all speed doe as they willed him 4. And beside they seeme to cast some good colour and pretence upon this their haste because they had expected and waited Moses comming downe a great while and therefore they would stay no longer Tostat. qu. 3. 5. Beside they seeme hereby to tax Aarons negligent administration that he was secure and remisse in the government and therefore in this manner rouze him up Osiander 6. This their speech also sheweth that they pressed upon him violently and urged him saying Surge Rise that is Age Goe to Iunius QUEST VI. Of the divers kindes of idolatrie MAke us gods 1. There are divers kindes of idolatrie which may be brought to these foure heads 1. When either that is worshipped for a god which is nothing such were the Idols of the Heathen the imaginations of their owne blinde hearts 2. When the divine honour is given unto any creature as to Angels or Saints 3. When any divine power is ascribed to the images of God or Saints 4. When the true God is worshipped but otherwise than he hath prescribed as Ahaz caused an Altar of a strange fashion to be reared up unto God and such were their traditions of the Pharisies Simler 2. Or idolatrie may be thus distinguished it is committed two wayes 1. When res extra Deum coluntur c. when things beside God are worshipped and that either externally by bowing unto them or inwardly in putting trust and confidence in them 2. Quando Deus aliter colitur quam ipse instituit When God is otherwise worshipped than he appointeth which is also done two wayes either when men devise unto themselves a forme of worship not prescribed such are the Processions Pilgrimages Vigils and such like used in Poperie or when the worship which God instituted alio fine observatur quam est institutus c. be observed upon another end than is appointed as thereby to merit at Gods hand as the hypocrites in Israel thought to please God by the externall act of their sacrifices and so doe now the Romanists by their idolatrous Masse Marbach The idolatrie of the Israelites was of all these sorts communicating with part of each for they outwardly set up an Idoll and inwardly put their confidence in it and did seeme yet in this Idoll to acknowledge God so worshipping him after another mannner than God himselfe had prescribed QUEST VII Why they say Make us gods not god MAke us gods c. The word is put in the plurall Elohim gods 1. Whereupon some of the Fathers doe gather that the Israelites here fell away into the idolatrie of the Gentiles who brought in a multiplicitie of gods But that is not so for they did proclaime an holy day unto Iehovah vers 5. 2. Gloss. interlinear giveth this exposition that although there was but one idoll made yet he that falleth to idolatrie doth fall into all vices tot diis daemonibus quot vitiis servit and so serveth as many gods or devils as vices But it is not put in the plurall number in any such sense because of that which followeth which may goe before us but their vices and corruptions could not be said to goe before them 3. Some referre it to the idols which they desired to have made they would have many but Aaron made but one neither is this like to be the reason for then Aaron should not have contented them In that therefore Aaron satisfied their desire it seemeth he knew their minde that one idoll would serve their turne 4. Some thinke that because Elohim in the plurall is taken for the true God therefore it is so used here Quia uni Deo hunc cultum instituerunt Because they instituted this service to the true God Simlerus But by gods here it is evident they understand not God himselfe for they were not so absurd to thinke that God could be made with mens hands 5. Therefore the plurall
so doubtfully as not knowing what was befallen him Lyranus And beside God would not have suffered Satan in the same place where hee gave them signes of his glorious presence in the clouds to have practised his cosening and counterfeit tricks 2. They shew their contempt not vouchsafing to call him by his name Contemptim virum illum appellabant c. They in contempt call him the man c. Lippoman 3. They also bewray their infidelitie that having daily experience how the Lord fed them with manna could not conceive how the Lord should preserve Moses alive also fortie dayes without any supplie of food from them Simler 4. They shew their oblivion and forgetfulnesse that having seene Moses goe up into the mountaine and entring into the thicke cloud talking with God they now begin to imagine that he might be consumed and devoured in those flames Osiander 5. This their apostasie and falling away from God and despising of his Prophet did prefigure their falling away afterward from Christ Ferus QUEST XII Why Aaron bad them pull off their earings Vers. 2. THen Aaron said plucke off the golden earings c. 1. Some thinke because the people made great account of their jewels and earings that Aaron by this meanes did thinke to have turned them from their purpose So Augustine Intelligitur illis difficilia pracipere voluisse ut isto modo ab illa intentione revocaret He may be thought to have commanded them hard things to revoke them from their intention c. So also Tostatus Lyranus 2. And Calvin further addeth that he required this lest they might have spoiled the Tabernacle to finde gold for this idoll and he might thinke the people would have beene more hardly drawne unto it because they had given so liberally unto the Tabernacle alreadie But Calvin is herein deceived for the Tabernacle was not yet made Moses being not come downe from the mount where he received instruction for the making of the Tabernacle 3. Further Aaron might thinke that the women would hardly have parted with their jewels and that there might have risen by this meanes some tumults and stirres in their families by which meanes this attempt should have beene stayed Siml Oleast And this is very like that Aaron used all meanes secretly to have put off the people but herein was his great fault that he dissembled in so weightie a matter and did not plainly and openly stay the people QUEST XIII Whether Aarons sin here is to be excused SOme goe about to excuse or extenuate Aarons offence here 1. Bernard alleageth that Aaron was forced thereunto Sceleratis tumultuantis populi contra volunt atem suam cessit clamoribus Hee gave way unto the wicked clamours of the people against his owne minde So also Theodoret Vitulum formaré necessario coactus est He was forced of necessitie to frame a calfe And so he excuseth himselfe afterward by the peoples outrage vers 22. But nothing should have compelled Aaron to doe evill he should have feared God rather than man and chosen to die before he would see God dishonoured 2. Ambrose saith Neque excusare tantum Sacerdotem possumus neque condemnare audemus We can neither excuse so great a Priest nor yet dare condemne him But seeing Moses did afterward sharply reprove him and the Lord would for this have slaine him Deut. 9. there is no question but that he most grievously sinned 3. Some alleage by way of excuse that all Aarons courses tended to have sought delayes till Moses comming in that he called for their earings which he thought would have beene gathered with much trouble and businesse then he casteth them altogether and melteth them and then caused it to bee fashioned with a graving toole after that he made an Altar and deferred the solemnitie till the next day Oleaster But all this being granted it is so farre from excusing Aaron that perfidiosior est assensus c. his consent is so much the more treacherous dissembling his conscience when he saw idolatrie so grounded and rooted in the people than if he had given a simple assent Iun. in Analys 4. Procopius saith Quasi convitienda exprobrat c. Aaron doth as it were upbraid them and scoffingly say unto them These are thy gods c. but neither were these the words of Aaron the people so said neither is it like that Aaron being afraid of them would have scoffed with them wherefore that Aaronâ— sinne was very grievous and inexcusable doth now follow to be shewed in the next question 5. Theodoret addeth Primo populi impetum verbis compâ—scere tentavit c. That first he tried to pacifie the heat of the people with words But this is not expressed in the text it may be he would have disswaded them but that he saw them so violently carried that there was no speaking unto them QUEST XIV Of the greatnesse of Aarons sinne AArons sin then is made manifest set forth by these circumstances 1. In respect of his person he had often conference with God and by him the Lord had wrought great works and miracles in Egypt therefore his example was so much the more dangerous and his fall the greater 2. The thing that hee consented unto was a breach of the first table it was not theft or adulterie or such like but wicked idolatrie for Spiritualia peccata graviora sunt Spirituall evils are more grievous Ferus 3. Quod propriis manibus accipit signum est effoeminati servilis animi In that he taketh their earings with his owne hands it was a signe of an effeminate and servile minde Calvin 4. He sinned also grievously in his dissimulation when for feare hee against his owne conscience dissembled and so betrayed the truth Iun. 5. Borrhaius addeth that he sinned two wayes beside in usurping a lawgivers office which belonged unto Moses and in bringing in new ripes and worship which God had not commanded But Aaron offended not in the first because Moses had left him governour in his place till he returned but in the latter his presumption was great 6. Aarons fall also appeareth in this that after he made a golden calfe seeing it to be pleasing unto the people he was so forward afterward both in making an Altar and proclaiming a solemnitie Pelarg. QUEST XV. Why it pleased God to suffer Aaron to fall NOw it pleased God to suffer Aaron to fall 1. Vt humiliaretur that he might be humbled lest hee might afterward have beene too much lifted up being called to bee high Priest Ferus 2. By this example we doe see Sanctissimos interdum faede labi c. that holy men may sometime grossely fall Borrh. 3. This sheweth that Aarons Priesthood was not perfect nor able fully to reconcile men unto God seeing he himselfe was a sinner Marb Quomodo unus captivus alium liberaret How should one captive deliver another Ferus Or one sinner make reconciliation for another 4. And for this
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 sacrificing and dancing before it some goe about to excuse 1.
consumitur amissis membris suis so the Devill is devoured his members being lost and taken from him So doth Rupertus understand by this image beaâ—en to powder Eos qui ex parte diaboli per poenitentiam confracti c. Those which having beene as of the body of the Devill are broken by repentance 8. Gregorie maketh this action propheticall to signifie the generall destruction of idols thorow the world Cernas oculis qui huiâ— vanitati erant prius dediti templa sua diruentes c. You may see with your eyes that they which trusted before in their idols doe now pull downe their temples And Procopius by the drinking thereof with the mouth understandeth the true confession of the faith quae ore fit which is done with the mouth whereby idolatrie is overthrowne But the other historicall reasons are rather to be insisted upon And this drinking of the water mixed with this powder was rather an evill signe unto them as the bitter water was unto the adulterous woman Numb 5. than a signification of any good QUEST LIX Whether by the drinking of the water any visible signe of difference was made among the people who had most deeply offended about the golden Calfe BUt some further affirme that this drinking of the water served to another end than that thereby some signe of difference might be made betweene the Ring-leaders unto this idolatrie and the rest that they might easily bee discerned of the Levites when they went up and downe in the host killing those whom they met 1. Therefore R. Salomon thinketh that this bitter water did cause their bellies to swell that were guiltie of this great sinne but to the rest it was pleasant and wholsome water like as the water of jealousie Numb 5. did cause the adulterous womans belly to swell and her thigh to rot but if shee were not guiltie it made her fruitfull 2. Others thinke that the signe was this everie ones beard that consented unto this idolatrie was coloured yellow like unto gold and by this marke the Levites knew them from others But if there had beene any such visible marke set upon them seeing most of the camp consented unto this sinne there should have beene more found guiltie and more slaine than three thousand vers 28. 3. Tostatus thinketh that there was some externall and visible signe caused by drinking of the water though he will not determine what it was because it was not like that the Levites would hand over head slay one with another And he thinketh that Aaron drinking of the water had not that marke because the Lord pardoned his sinne because hee was thereunto drawne by compulsion This instance of Aaron sheweth that the drinking of the water did make no such signe for then Aaron should have had it whose sin was not yet pardoned neither had Moses yet intreated for him having not yet examined him The Levites might know to make difference among the people some other way than by any such visible signe See more of this quest 70. following QUEST LX. How farre Moses fact herein is to be imitated BUt whereas Moses did not onely put downe this abominable idoll but made it altogether unprofitable for any use burning and beating it to powder the question is how farre Moses herein is to be imitated 1. Neither is their opinion to be approved which take this example of Moses to be extraordinarie in demolishing this golden Calfe for as Moses did take away this publike stumbling blocke so it belongeth unto Princes è mâ—dio tollere to remove out of the way whatsoever is done against the worship of God as Hesekiah did likewise breake downe the brazen Serpent after it began to bee abused to idolatrie Ferus Who addeth further I would we had now some Moses to take away the evils which are in the Church Non enim unum tantùm vitulum habemus sed multos For we have not one golden calfe but many Thus Ferus complaineth of the Papall Church 2. But this is extraordinarie in Moses example that he converteth not this golden idoll unto any use but consumeth it to powder Herein Christian Magistrates are not bound to follow Moses example for Moses fact herein was singular ad majorem detestationem c. for the greater detestation of idolatrie Now it is lawfull to convert things consecrate to idolatrie to some profitable use ut juventur membra Christi that the members of Christ may be helped and releeved Gallas 3. And in that Moses doth remove this idoll which none else attempted to doe yet it may bee thought that many in Israel were offended with it so magistratus officium est non privatorum hominum it is the office of the magistrate not of private men to take away idolatrous images Osiander QUEST LXI How Moses maketh Aaron the author and cause of this sinne Vers. 21. WHat did this people vnto thee that thou hast brought c. 1. Moses layeth this sinne upon Aaron though he were not the first author of it because hee being left in Moses place stayed not the people by his authoritie therefore he is worthily reproved tanquam author sceleris quod passus est admitti as the author of this sinne which he suffered to be committed Calvin so that permissio peccati aeque in vitio sit atque commissio the permitting of sinne is as well in fault as the committing Pelarg. 2. Here then the Hebrewes in seeking to excuse Aaron and the people as seduced by the Egyptians doe labour in vaine seeing Moses doth so straitly charge Aaron as a principall doer in it for if he had not grievously sinned why should Moses here make him the cause of this sinne and the Lord be so offended with him that he purposed to slay him if Moses had not intreated for him Deut. 9.20 And in these three things Aaron sinned 1. In not staying the people and stilling them 2. In that besides consenting unto them hee is an agent in making a Calfe for them 3. And being made hee approved it and set up an altar before it So that Aaron is no more here to be excused than Peter in the Gospell which denied his Master Oleaster 3. Yet Aaron sinned not as the people did but as there were degrees of offenders among the people some incouraged and perswaded others some only gave consent and were seduced by others perswasion to commit idolatrie and some did neither but onely went with the multitude for company to desire a Calfe to be made So Aarons sin differed from the rest timore ductus fabricavit vitulum hee made a Calfe being drawne by feare Tostat. qu. 33. And therefore Moses dealeth otherwise with Aaron than with the people Aaronem verbis redarguit populum cecîdit gladio Hee rebukes Aaron in words the people he slayeth with the sword Ferus 4. But yet Aarons sinne cannot bee so much extenuated as to free him from the sinne of idolatrie as Tostatus confesseth that he sinned Nec
Analys But we reade not of any such plague mentioned in the Scripture and therefore it being a conjecture without ground is with more reason rejected than received 6. Rab. Salomon thinketh that every day wherein the Hebrewes were punished was this day of visitation and R. Moses Gerundens saith that there is no revenge to this day in Israel Wherein there is not an ounce of the iniquity of the calfe Ex Oleaster But the Lord meaneth some speciall day of visitation here Tostat. quaest 46. And this is the Jewes blindnesse to thinke still that they are punished for their fathers sinnes because they see not their owne 7. Simlerus and Borrhaius Pelargus doe thinke this day of visitation to be understood of all those plagues and calamities which they suffered in the desart where all their carcasses fell which were above twenty yeere old when they went out of Egypt onely Caleb and Ioshua excepted And though this befell them for their murmuring as is declared Numb 14. yet other former sinnes might concurre withall 8. But it is not necessary to set downe any certaine time of punishment which should be this day of visitation Cum varie tum in paâ—res tum in filios Deus animadvertit Seeing God did divers wayes punish both the fathers and the children Gallas And it is no new thing with God Plura simul peccata uno vindictae genere vocare in judicium In one kinde of punishment to judge many sinnes Calvin Therefore seeing God often times deferreth the punishment of the fathers to the third and fourth generation the Lord afterward when he saw his time and other sinnes gave occasion did also remember this 9. But together this must be understood that God would in the meane time expect their repentance and if they did not repent then when time served he would remember them accordingly Marbach Yet the Lord doth also herein a manner foretell that the people would give novas subindies occasiones new occasions still of punishment such was their hardnesse of heart Calvin QUEST LXXXV When the Lord plagued the people for the calfe Vers. 35. SO the Lord plagued the people 1. R. Salomon thinketh that this was some plague sent into the host by the Lord at this time beside the slaughter of three thousand by the Levites So also Tostatus But there being here no expresse mention made thereof this opinion wanteth a foundation to be built upon 2. Lyranus addeth further that thus the Latine text may be helped which readeth 23. thousand for three thousand these 20. thousand might be those which died of the plague But Tostatus taketh away this answer for still if the originall only make mention of three thousand and the Latine of 23. thousand it must needs be in errour departing from the Hebrew fountaine quaest 46. Yet Tostatus falleth into a worse inconvenience in justifying here the Latine text before the Hebrew as is shewed before quest 72. 3. Therefore these words And the Lord plagued the people have relation to the slaughter of three thousand made by the Levites vers 28. and it is said the Lord plagued them that they might know that this punishment Non à Mosis arbitrio sed judicio Dei profectum est Proceeded not from Moses minde but from the judgement of God Gallasius So also Simler Calvin Oleast Osiand Marbach Pelarg. 4. Iunius thinketh that this plague was alio tempore at another time when the Lord punished them for other sinnes But the former exposition is to be preferred because wee reade not of any such plague inflicted for this sinne So Hugo de S. Victor interpreteth so God plagued the people sciliâ—et supradicta interfectione c. that is by the former slaughter which the Levites made whence it appeareth Hâ—c instinctu Dei factum non malevolentia Mosis That this was done by instinct of God not through the malice of Moses QUEST LXXXVI Of the difference betweene the act of sinne the fault staine and guilt Vers. 35. BEcause they made or procured the calfe which Aaron made The Latine Translater readeth the Lord plagued them pro reatu vituli for the guilt of the calfe that is the sinne committed about the calfe Tostatus hereupon taketh occasion to shew the difference betweene pâ—ccaâ—â—do reatus the sinne and the guilt thereof which Hierom thus translating seemeth to confound and because some use may be made of his tractate here I will compendiously and summarily abridge it In every sinfull act then there are five things to be considered Actus peccati cuâ—pa â—acula reatus poena The very act of the sinne the fault the blot the guilt the punishment 1. The act of sinne as it is an act is not alwayes evill for idem est actus in peccato in honesto there is the same act in substance in sinne and in that which is honest as in adultery there is the like externall act as in lawfull matrimony the fault which is in respect of the circumstances which are not observed maketh the difference 2. The second thing to bee considered is culpa the faultinesse of the action which is committed by the not due observing of circumstances which are these 1. Quid what it is that he doth whether it bee lawfull or unlawfull honest or dishonest 2. Quantum the quantitie must bee considered as one may steale much or little and raile sparingly or with a full mouth 3. Quoties how often for hee that committeth the same sinne often is more blameable than he which doth it but seldome 4. Qualiter in what manner whether willingly or unwillingly whether hee be quicke or slow in doing it 5. Cum quo with what instrument as he that smiteth with a stone is not equall to him that striketh with a sword 6. Ad quem with whom the sinne is committed as fornication betweene them that are married is more heinous than betweene single parties 7. Vbi where in what place as to steale any thing out of the Church is worse than out of an house 8. Quando when for it is more to sinne upon the Lords holy day than upon another 9. Ad quid to what end for the end maketh a thing of it selfe lawfull unlawfull to make an action good all these things must concurre but it is enough to make it evill if it faile in any of them Now this faultinesse of the action passeth with the action it selfe which is the subject thereof and remaineth not 3. But there is left behind macula a certaine staine or blot in the soule whereby the image of God is deformed 4. And beside this staine there is a guiltinesse of punishment 5. And then the last thing is the punishment it selfe in this world or the next QUEST LXXXVII How God may justly punish twice for one sinne BUt seeing it is here said that God plagued the people how can it stand with Gods justice to punish them againe for the same sinne as he threatneth he will visit their sinne in
face afterward 6. Wherfore by this phrase is only meant that cleere revelation which the Lord shewed to Moses more than to any other so that it is spoken comparatively to other Prophets the Lord will speake by vision and dreame but to Moses mouth to mouth Num. 1â— 8 Simler He spoke to him face to face valde familiariter very familiarly his divine essence he could not see as the Lord answereth him afterward vers 20. Lyranus As a friend imparteth to a friend his secretâ— and counsell so Deus non abscondebat ab illo consilium God did not hide from him his counsell Rupertus The face of God is the knowledge of God Cognoscitur Deus per speculum cognoscitur per seipsum God is knowne as by a face in a glasse he is seene by himselfe in a glasse here in himselfe in heaven Gregor Moses saw God here as in a glasse but as he is in himselfe he could not see him But it will be objected that Iacob also saw God face to face therefore he saw as much as Moses but the meaning onely is that God appeared there to Iacob more manifestly than before sed pro ipsius gradu mensura but according to his degree and in measure Gallas Marbach Burgensis hath another answer that he which spake with Iacob face to face was an Angell he is called Elohim which name is given unto Angels as well as unto God but here he that spake with Moses is called Iehovah which name is proper and peculiar unto God But in as much as that Angels name was ineffable for Iacob desired to know it but it was not declared unto him it is certaine that it was Christ himselfe who in hmmane shape there wrestled with Iacob and therefore I preferre the former answer QUEST XX. Why Ioshua is here called a yong man Vers. 11. HIs servant Ioshuah a yong man 1. Ioshua was not in respect of his yeeres a yong man but was at the least at this time 43. yeeres old as Simlerus collecteth for he lived after this fortie yeeres during the sojourning of Israel in the desart and afterward was Captaine and Governour of the people 27. yeeres which all make together 100. and 10. which was the whole age of Ioshuah But allowing unto Ioshuah 17. yeeres of government only as Iunius which is more probable then Ioshuah was 53. yeeres old at this time And it is evident that Ioshuah was of good yeeres and experience who was before made Captaine of the warres against Amalek chap. 17. 2. And that Ioshuahs time of government was not 27. but only 17. yeeres may bee thus gathered from the going out of Israel out of Egypt unto the fourth yeere of Salomons raigne are 480. yeeres 1 King 6.1 which are thus gathered fortie yeeres in the wildernesse the Judges make 299. yeeres Eli Samuel and Saul 80. David 40. of Samomons reigne there must be counted foure there want only 17. yeeres to make up the former summe of 480. which time must be given unto Ioshuahs government and no more 3. He is therefore called a young man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nagnar not so much with relation to his manners because he was integer an upright man and innocent without guile or fraud Simler Cajetane or in respect of his service or attendance as sometime in that sense puer a lad is taken for a minister as Iun. Oleaster Tostatus for there is another word meshartho which signifieth his minister Lippoman But it either may be taken here pro discipulo for a disciple or scholar as our blessed Saviour after his resurrection said to hâ—s Disciples children or lads have ye any meat Ioh. 21. Lippoman or else he is called juvenis respectu Mosis a young man in respect of Moses Lyranus QUEST XXI Whether Ioshuah is here understood not to have departed from the Tabernacle Vers. 11. DEparted not out of the Tabernacle 1. The most doe understand this of Ioshuah that he departed not out of the Tabernacle But after the Lord was departed from Moses and the cloud removed mâ—nebat ibi ad custodiam he remained there to keepe it Oleaster ne cui pateret accessus homini aut bestiae that none should come neere it man or beast Tostat. qu. 11. 2. Upon this ground they further make Ioshuah a type of Christ qui semper in conspectu Dei intercedit pro nobis who is alwaies in the fight of God to make intercession for us Osiander Rupertus maketh Ioshua a figure of the Gospell as Moses signifieth the Law Spiritus viviâ—icans à tabernaculo cujus pontifex Christus non recedit The quickning spirit doth never depart from the Tabernacle the high Priest whereof is Christ which spirit the Law hath not Gloss. interlin applieth Ioshuahs continuall being in the Tabernacle unto Christs promise that he would be with his Disciples to the end of the world 3. Some hereupon further note that Aaron quasi sacerdotio suo privatur Aaron is for the time deprived as it were of his priesthood and the keeping of the Tabernacle committed to Ioshua Simler Pelarg. 4. But all these collections are grounded upon the false interpretation of the text for this last clause must be referred unto the Lord mentioned in the beginning of the verse not unto Ioshua for over the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nagnar is the distinction rebiah which doth distinguish and divide it from the sentence following So that thus the sentence must bee read When Moses returned into the host and his servant Ioshua a yong man hee departed not from the middest of the Tabernacle that is God who was present in the visible signe of the cloud Iun. The meaning then is that the cloud departed not from the Tabernacle which was without the campe whereby the Lord signified that he would not go among them as he had said vers 3. And seeing Moses could not enter into the Tabernacle while the cloud was thereon chap. 40. how is it like that Ioshua could abide there continually And further whereas only Moses and Ioshua as Cajetane noteth were admitted to come unto the Tabernacle quia soli immunes erant à peccato populi because they onely were free from the sinne of the people it was fit that Ioshua should attend upon Moses being his Minister and that Moses should not go and returne alone into the campe 5. Procopius so understandeth it as that Ioshua intra castra se continet did keepe himselfe within the campe because he was yet but a young man and not perfect and so not fit to be admitted to the colloquie or speech of God But Ioshua neither stayed in the campe when Moses went forth to the Tabernacle neither yet is it to bee supposed to have stayed behind in the Tabernacle when Moses returned but he did accompanie him and attend upon him both to and from the Tabernacle 6. The Tabernacle needed no keeper God shewing there continually evident signes of his presence the cloud
by day resting upon the Tabernacle and fire there appearing by night QUEST XXII When the Lord thus said to Moses Vers. 12. THen Moses said unto the Lord. 1. Tostatus admitteth that all this which followeth to the end of the chapter is set downe in the same order of time as it was done and that there is no anticipation of the historie as there is before from these words in the fourth verse And when the people heard c. unto these words vers 12. Then Moses said to the Lord and he yeeldeth three reasons why the historie is transposed in the former place and not in this 1. Because in the beginning of the next chapter there is a word of coherence deinceps afterward which coupleth that historie with that which goeth before 2. The argument is continued from the 12. verse to the end of the chapter and so one thing hath dependance of another 3. The historie must not be transposed without great necessitie for then we shall have no certaintie in Scripture in what order any thing was done Contra. As these reasons may well be admitted for the consequence and coherence of the rest which followeth in this chapter that the things here rehearsed were done before Moses was called up with the second tables so they serve as well to prove that the former narration from vers 4. to vers 12. which Tostatus thinketh to have been done after Moses comming downe from the mount is set in order according to the time of the doing and went before Moses going up the second time into the mount 1. There is the same word of coherence used in the beginning of the 12. verse vaiomer and Moses said which beginneth the next chapter vaiomer and the Lord said 2. There is also a coherence of the matter and argument for Moses having shewed how the Tabernacle where was Gods visible presence was without the host which was a signe of the Lords departure from the people now Moses entreateth the Lord that he would returne unto his people and that his presence might go with them 3. Neither is there any necessitie why the former historie should be imagined to be transposed and therefore according to Tostatus owne conclusion Semper est accipienda quaelibet litera c. Every place of Scripture must be taken according to that order wherein it is set downe without any anticipation or recapitulation nisi ex litera ipsa vel aliâ—â—de demonstrâ—tur c. unlesse by the letter it selfe or otherwise it may be shewed that it is otherwise to be taken Tostat qu. 13. QUEST XXIII How Moses desireth to know whom the Lord would send with them seeing he had promised before to send his Angell Vers. 12. THou hast not shewed whom thou wilt send with me And yet the Lord had pormised to send his Angell before them vers 2. 1. Some thinke that Moses causatur differri adventum Messia doth complaine that the comming of the Messiah was deferred Lippom. And that he speaketh of one which should lead them not into that earthly countrie sed in terram viventium but into the land of the living Rupertus But it is evident that Moses heere speaketh of the conducting of them into the promised land therefore he saith vers 15. if thy presence go not with us carrie us not hence neither was Moses ignorant of the true Messias who should conduct him and all Gods people to the heavenly Canaan 2. Some againe take it as though Moses should desire some assistant and associate videbat se solum omni auxilio destitutum he saw himselfe to be left alone and void of all helpe for Aaron who was joyned with him before had made himselfe unworthie of the government and Ioshua was yet too young to take upon him the administration Gallas But it appeareth by the Lords answer vers 14. My presence shall go with thee that Moses required no humane coadjutor to be given him but the Divine assistance 3. Osiander thinketh that Moses thus saith because the Lord had retracted and revoked his former grant that his Angell should go before them and therefore laboureth for the renuing of this promise But it is evident that twice together the Lord promised to send an Angell chap. 32.34 and 33.2 but it no where appeareth that the Lord retracted that promise 4. Oleaster thus reconcileth these places Quia non acceptaverat Angeli ducatum because Moses had not accepted of the guiding and leading of an Angell which was promised therefore he further presseth God to know who shall be sent with them But seeing this Angell should cast out the Canaanites before them vers 2. it is not like that Moses would not accept of so gracious a promise 5. Calvine thinketh that the Angell before promised to be sent was a created Angell and ministring spirit and that being a common benefit which is granted to other nations over whom the Angels of God are set therefore de continua serie prioris gratiae certior fieri cupit he desireth to be sure of the continuall course of Gods former grace But Moses could not be ignorant that the Angell which was promised to be sent before them was God himselfe of whom the Lord had said before chap. 23.21 my name is in him 6. Some understand it of the meanes ostende mihi media auxilia shew mee the way and meanes whereby I should evercome so many nations Ferus But this had been curiositie in Moses to have enquired after the particular meanes and it had shewed some weaknesse and infirmitie in him 7. Cajetane interpreteth thus God had promised his Angell before but he shewed not quem Angelum what Angell he would send quantae authoritatis cujus praesidentiae of what authoritie and presidencie Lippom. But Moses looketh higher than to the presidencie of Angels for he saith vers 15. If thy presence go not with us carrie us not hence 8. Burgensis hath this observation that Moses intelligitur implicite petivisse quod regimen populi esset sibi commissum sine alicujus Angeli praesidentia c. is heere understood secretly to have made request that the regiment of the people should have been committed to him without the presidencie of any Angell But Moses rather declined the government of the people as being to heavie a burthen for him to beare as Numb 11.14 I am not able to beare all this people alone therefore it is unlike that hee desired here the sole government This opinion of Burgensis shall bee handled more at large in the next question following 9. Therefore Moses meaning is nothing but this that whereas onely he had a generall promise before that an Angell should be sent but the Lord himselfe would not go that is in those visible signes and working wonders for them Moses desireth here to be instructed in the manner which he calleth the waies of God vers 13. whether the Lord would still go before them in the cloudie and fierie pillar and dwel among
of the people and not his owne 2. Cajetan also hath the like note Dola tibi non mihi ego enim non indigeo tua dolatione Hew to thy selfe not for me for I need none of thy hewing nor yet any of these tables 3. But it is rather a phrase of speech in the Hebrew tongue as Vado tibi ibo mihi Goe thee or I will goe me wherein the English phrase is answerable unto the Hebrew manner of speech And this kinde of speech is often used when no profit is intended as Numb 13.3 the Lord saith to Moses shelach 〈◊〉 Mitte tibi Send thee men to search the land which was not to Moses benefit Oleast So here lecut◠thee is added ex superabundanti of abundance more than needeth Tostat. qu. 2. 4. Lyranus noteth further that because Moses had broken the first tables it was just and right that he should make new QUEST III. Whether the Lord or Moses wrote in these tables and why I Will write 1. God himselfe did write the same words in these tables the ten Commandements which was in the former though Moses prepared them and whereas it is said afterward vers 28. He wrote in the tables it must be referred unto God not unto Moses some make this answer that God did write them because it was done by his authoritie but Moses ministerialiter Moses ministerially But that is not like for whence should Moses have these instruments wherewith he should grave these letters seeing he carried none into the mount Lyranus But to this reason Tostatus who doth often without cause oppose himselfe to Lyranus taketh this exception that as Moses had instruments wherewith to hew out of the rocke the tables so he might have other to grave with Contra. But Moses hewed out the tables after he was gone downe from the Lord before he came up againe and brought them readie hewen and made Moses then had no reason to carry any instruments with him 2. The writing mentioned vers 27. where the Lord saith to Moses Write thou these words is understood of Moses writing not the ten Commandements but the other lawes given in this place in an authenticall booke not in the tables of stone Tostat. Iunius as further is declared in the questions upon the 31. chap. vers 18. 3. In that Moses himselfe hewed these tables Procopius would have Christ the true Lawgiver shadowed forth Qui ipse carnis suae lapicida Who was the preparer and hewer out as it were of his owne flesh But more properly herein Moses resembled Christ that as the first tables being broken the second were prepared by Moses so the law of nature being decaied in man it is repaired in us by Christ and the image of God renued in us Simler Ferus 4. R. Cahadiagon sheweth divers frivolous reasons why these second tables fuerunt digniores primis were more worthie than the first but he is convinced by this that the first were both of Gods making and writing but the latter were onely written by the Lord and prepared by Moses QUEST IV. Whether Moses was to be readie the next morning and why Vers. 2. BE readie in the morning c. 1. Cajetan thinketh that this was not the next morning because the tables could not be hewed and finished in one day but he thinketh onely the time of the day to be noted that he should come up in the morning But beside that the phrase Be readie in the morning or on the morrow alwayes includeth a signification of the next morning following Moses should have beene left in great doubt and suspense when to come up if the Lord had not assigned the time as for the finishing of the worke there is no question but that Moses being thereunto appointed and so enabled of God might dispatch it in a day 2. Therefore Iunius opinion is rather to be received who giveth this sense as though the Lord should thus say to Moses Hodie illas expedi Make them readie to day that you may come up in the morning so also Tostatus who thinketh that when the Lord had thus said to Moses he descended and made readie the tables against the next day 3. By this then it is evident that when the Lord had all that communication with Moses as is set downe chap. 33. that Moses was not gone up to the Lord to the mount the second solemne time as thinketh Tostatus where he continued fortie dayes more for all that while he came not downe See before chap. 33. qu. 55. 4. The morning is prescribed as Lyranus thinketh Quia talis hora est convenientier c. because that houre is more convenient to talke with God as also Quia Deus amat hilarem obedientem servum The Lord loveth cheerfull obedience Ferus and he is bid to come up betimes as Tostatus thinketh that the people should not see what he carried quest 4. But seeing that Moses spent most of the day in hewing the tables it is not like that the people were ignorant what he did and Simlerus thinketh rather that the people saw Moses bearing the tables QUEST V. Why none are suffered to come up now with Moses Vers. 3. LEt no man come up with thee 1. At the first time when Moses went up to receive the Law Aaron Nadab and Abihu went up with him and 70. of the Elders and Ioshua accompanied him still after he had left the other but now none is permitted to come up with him because the Lord intended to shew unto Moses a more glorious sight which he would have none else made partakers of but Moses 2. This was not onely done for more reverence sake because the Lord shewed himselfe there in some visible signe as Lyranus for the Lord at other times as when he gave the Law the first time did shew himselfe by visible signes when yet no such prohibition was given therefore Burgensis noteth that this apparition was majori◠solemnitatis of greater solemnitie than the former and that the Lord did now shew his secrets to Moses which it was not lawfull for any other to see whereupon Moses face shined at his comming downe now and not before therefore curiositatis cohibenda causa to stay their curiositie none are permitted to come up with Moses Simler 3. Here is no mention made of thunder or lightning as in the giving of the Law Hic omnia laet◠sunt All things here are cheerfull because this was a signe of the giving of the Gospell Ferus 4. Another reason hereof that none ascended with Moses was to get him more authoritie with the people when they see that he onely hath accesse unto Gods presence Simler 5. And if Moses had taken some witnesses with him as hee did when hee smote the rocke it had not beene so much an act of faith as an evidence of their sight to acknowledge thus he received the law of God It pleased God therefore dare aliquem locum fidei to give some
by giving a lambe Exod. 13.18 or by that price which the Priest should value it at Levit. 27.12 or else were to be killed the reason whereof was this that the first borne not redeemed should be killed because they were holy unto God and it was not lawfull to convert them unto any private use Simler QUEST XL. Why mention is made only of asses of the uncleane beasts Vers. 20. THe first of an asse thou shalt buy out with a lambe 1. Tostatus thinketh that concerning other uncleane beasts as horses camels that the first borne were not required because the Hebrewes had none of them in Egypt and such things of theirs only which were preserved at their comming out of Egypt from the destruction of the first borne they were to pay the first of them unto God dogs and cats they had but they came not forth with them and yet they were saved alive as he would prove by that place chap. 11.7 that among the Israelites a dog should not so much as move his tongue which sheweth that they perished not Tostatus hath another answer beside concerning those base creatures which shall be remembred afterward quast 18. Contra. 1. It is not like that the Hebrewes had no horse or camels but only asses for carriage seeing Egypt so much abounded with horse being a plaine country and full of grâ—sse it cannot be thought but they had of those kinde for their necessary use 2. And for the other it is very like that no living thing among the Israelites miscarried though that place prove it not for the meaning is that a dog-shall not move his tongue lecol against any of the children of Israel not among them Iun. But it cannot be imagined that the dogs unlesse their masters killed them of purpose which is not to be thought would leave them when they went out of Egypt 2. Some Hebrewes are of opinion that the word behemah beast the firstlings whereof they were to give unto God doth signifie bestias comestibiles beasts which may be eaten and are not wilde as chajâ—th signifieth beasts as well not to be eaten as those that are wilde and therefore they thinke that under that word behemah only three kindes are signified bullocks sheepe and goats But if this were so then asses should be excluded out of the Law of the first borne which were not to be eaten though not wilde and Tostatus also giveth an instance of swine that they also should be included which might be eaten and yet they were not offered nor any thing for them because the Hebrewes brought none such out of Egypt But he faileth in this last instance for swine were neither beasts allowed to be eaten among the Hebrewes and though they were uncleane yet the first borne of them were to be redeemed as other uncleane beasts were Wherefore the word behemah rather signifieth all domesticall beasts whether cleane or uncleane the firstlings whereof were due unto God which is expressed here by another word miknah which signifieth a possession whatsoever beasts then were in ones possession he was to pay the first borne of them wild beasts then were excepted as not being in a mans possession And Calvin inferreth as much upon these words all the first borne among the children of Israel chap. 13.2 to make a difference betweene domesticall beasts which were among them and wild beasts 3. Simlerus thinketh that the firstlings of dogs were due unto the Lord but they were to be killed not to be redeemed at all because it is forbidden Deut. 23.18 that they should not bring the price of a dog into the house of God But it rather seemeth that God would not have such a vile creature to be counted as due unto him at all for then it had beene lawfull to redeeme it as they were to redeeme all uncleane beasts by the Law Numb 18.15 Therefore seeing it was not lawfull to redeeme the firstling of a dog it followeth that the Lord challenged no right in such 4. Wherefore concerning all uncleane beasts which were profitable as horse camels I agree with Iunius against Tostatus that the first borne of them were all due unto God and that by the asse all other like uncleane beasts must bee understood which Oleaster also concludeth out of those generall words Numb 18.15 The first borne of uncleane beasts shalt thou redeeme And concerning dogs and cats and other vile beasts I judge rather with Tostatus against Simlerus that they were not due at all because they were vile and of no account which is his other answer for whereas they were to exchange the foale of an asse with a lambe Non erat aliquod animal immolabile tam parvi valoris c. There was not any beast for sacrifice of so small value to be exchanged with any of those vile and contemptible creatures 5. Oleaster yeeldeth two reasons why the asse was to be redeemed either because it was a vile creature or for that it was not apt for food because the sacrifices were cibationes Domini as the Lords meat or food Pellican understandeth it mystically Quia Deus stoliditatem asininam abominatur God abhorreth asmine foolishnesse and blockishnesse So Isidore and the Interlinearie Gloss. give this sense that to change an asse with a sheepe Est immunda vitae primâ—rdia ad innocentia simplicitatem convertere Is to convert the beginnings of an uncleane life into innocent simplicity But the reason indeed is because such beasts were counted uncleane and so more vile whereas the Lord would have of the best and being uncleane and unapt for food they were consequently unfit for sacrifice because some part thereof unlesse only in burnt offerings was for the Priests food and in some sacrifices the owner and offerer also had part QUEST XLI Whether the Israelites were absolutely bound to keepe the rest of the Sabbath in earing time and harvest Vers. 21. BOth in earing and harvest time thou shalt rest c. 1. Like as before chap. 31. when mention was made of making the Tabernacle the observation of the Sabbath is urged lest they might thinke that the rest thereof upon that necessary occasion of working in the Tabernacle might be dispensed with Oleaster So here in this place it being required that the people should goe up thrice in the yeere to the three solemne feasts they might have thought it lawfull to travell upon the Sabbath when they went up to the Tabernacle and therefore is that precept of the Sabbath also mentioned here to take away all such scruple Tostat. quast 17. 2. Mention is made of resting in seed time and harvest as the most necessary workes not as giving them liberty at other times to breake the rest of the Sabbath but exclusis his videantur omnia alia exclusa that even these necessary times being excluded all other might seeme also to be excluded So also Augustin By this it is signified Omni tempore Sabbato debero cessari That they ought to rest at all
was brought not only gold and silver and precious stones but other things of lesse price as rams skins badgers skins and by whom they were offered by the men women and Princes to vers 30. 3. Then the institution of the workmen is expressed 1. Who they were 2. What gifts they were indued with 3. To what end not only to worke themselves but to teach others vers 35. 2. The divers readings Vers. 22. Hookes or buttons earings rings and studded girdles I. better than rings and chaines B. or rings and bracelets G.L.S.C. or rings and aprons A. the ornaments of the nether parts it is not like they offered such the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chumaz which Iunius interpreteth cingula◠bullatas studded girdles here and Numb 31.50 Vers. 34. Both him and Aholiab c. that is God hath called both him and Aholiab Iun. So also the vulgar Latine putteth it in the accusative likewise A.P. better than in the nominative as V.B.G.S.C. For so it hath no grammaticall construction with the precedent sentence 3. The questions discussed QUEST I. Why the precept of keeping the Sabbath is so often inculcate Vers. 1. IT shall be unto you the holy Sabbath of rest unto the Lord. 1. Cajetane thinketh that this is the reason why the precept of the Sabbath is here iterated because Moses propositurus ceremonialia being to propound ceremoniall Lawes beginneth with the chiefest of them which is concerning the Sabbath But the preamble vers 1. These are the words which the Lord hath commanded that ye should doe them sheweth that Moses speaketh not only of ceremoniall but morall duties also which were to be done and performed by them Marbach 2. But there are two reasons of this repetition one lest they might thinke that they might intermit the rest of the Sabbath because of the workes of the Sanctuary for the which reason this precept was urged before chap. 31. Iun. Marbach Pelarg. 3. The other reason is because this precept religionis caput totum Dei cultum continet c. doth in a manner containe the head of religion and the whole worship of God because upon the Sabbath they were taught their whole duty toward God therefore the neglect thereof would tend to the ruine and decay of all religion Gallas Simler 4. And this precept is so often inculcate to admonish us Primo omnium Dei regnum quarendum esse That first of all we must seeke the kingdome of God Osiander QUEST II. Whether it were simply forbidden the Israelites to kindle fire upon the Sabbath Vers. 3. YOu shall kindle no fire thorowout all your habitations c. 1. The Hebrewes were so strict in keeping the very letter of this Law that they thought it not lawfull to strike fire out of a stone or iron nor to light a candle but for the sicke nor to put out a fire and if they made a fire to warme them by they were not to kindle it with bellowes but with reed Oleaster And therefore the Jewes used to hire Christians to make their fires upon the Lords day Lippomnn But this their superstition was convinced by their owne practice in the Tabernacle where the Priests did keepe fire on the Lords day upon the Altar which was never to goe out 2. Some of our owne Writers thinke that by this they were forbidden to make a fire ad calefaciendum to warme them by And therefore the man that gathered stickes upon the Sabbath day was stoned to death Gallas But seeing the Sabbath was made for man that is for his good not for his hurt there was no doubt but in extremity of cold for the preservation of their health it was lawfull for them to warme them at the fire the man was put to death for gathering stickes not for kindling of a fire and he did it with an high hand that is of an obstinate minde as may be gathered Numb 15.30 3. Some thinke that only such kindling of fire is forbidden ex quo lucrum sperari posset whereof they made gaine as in furnaces and forges Vatab. But the words are generall that not only in their shops and forges but thorowout all their habitations they should not kindle a fire 4. Therefore I preferre rather Cajetanes opinion that it is not simply forbidden to kindle a fire but relativè ad coquendum with relation to the seething and dressing of their meat which asked much businesse and great preparation they were to prepare their meat the day before Exod. 16.23 which shewed a difference betweene the Sabbath and other festivall dayes wherein it was lawfull for them to dresse their meat as in the Pasch chap. 12.16 5. R. Abraham Aben Ezra did hold it lawfull to kindle a fire upon the Lords day to warme them by though not to dresse their meat whereupon the other Rabbines would have pronounced him an Heretike and they writ a booke against him under the name of the Sabbath as though the Sabbath it selfe had spoken against him But as herein Aben Ezra did hit upon the meaning of the Law yet he was deceived in another point that though it were not lawfull to kindle a fire upon the Sabbath from the rising of the Sunne to the setting thereof yet they might doe it in the night before But they used in the account of their feasts to begin from the evening before as they began the feast of unleavened bread upon the 14. day at even Exod. 16.18 They observed then their feasts according to the naturall day which contained both the day and the night not after the artificiall from Sunne to Sunne Tostat. qu. 1. 6. This precept of not kindling a fire upon the Sabbath must be understood extra casum necessitatis beside the case of necessity Marbach For otherwise to kindle a fire to dresse meat rather than to starve and to comfort the sicke was not forbidden 7. It is added thorowout their habitations that is their private dwellings for otherwise in the Tabernacle they did kindle a fire and doe other bodily workes which concerned the service of God Tostat. quaest 1. QUEST III. Why the Lord would have his Temple built sumptuously Vers. 5. LEt him bring an offering to the Lord gold silver c. 1. Moses to shew his faithfulnesse in executing Gods commandement neither adding thereto nor taking any thing therefrom repeateth in these chapters this and the rest following almost the same things verbatim which were prescribed before to be made concerning the Tabernacle chap. 25 26 27 28. Gallas And therefore the Reader is to be referred to the large treatises and questions there handled if he desireth in any thing to be satisfied 2. The people then had both silver and gold and other jewels which they brought out of Egypt with them neither had they bestowed all upon the golden Calfe 3. It so seemed good unto God that his Tabernacle should be builded sumptuously ne veri Dei cultus esset inferior gentilium cultu that
them with all which the Lord had commanded him and then immediately they began to worke upon the Tabernacle To this effect Tostat. qu. 3. 3. So that the whole time which was spent in the making of the Tabernacle was the space of seven moneths as Tostatus thinketh they began in the beginning of the sixth moneth and finished in the end of the twelfth But Vatablus holdeth that Moses came downe from the mount the second time about the tenth day of Tisri which answereth to our September and then in the Autumne he thinketh the Tabernacle began to be made And this seemeth to be the more probable for Tostatus to bring Moses second comming downe to the end of the fifth or the beginning of the sixth moneth maketh but two or three dayes betweene Moses first comming downe which was as hee thinketh about the seventeenth day of the fourth moneth namely June and his going up which hee ghesseth to have beene upon the eighteenth day and then he stayed fortie dayes more to the end of July or the beginning of August the sixth moneth But all that which is rehearsed to have beene done in the one and thirtieth Chapter which came betweene his first comming downe and his second going up as the peoples mourning in putting away their best apparrell the removing of the Tabernacle by Moses without the host his usuall conference with God in that Tabernacle all these things could not be done in the space of two or three dayes lesse cannot be well allowed than halfe a moneth so that it was in all likelihood toward the end of the sixth or beginning of the seventh moneth when Moses came downe and as soone as he came downe he began the worke of the Tabernacle 4. The place also is evident where the Tabernacle was made and set up which was while they encamped about mount Sinai where they lay almost a whole yeare for thither they came in the beginning of the third moneth in the first yeare and departed thence on the twentieth day of the second moneth in the second yeare Numb 10.11 5. They then are deceived which thinke the Tabernacle to have beene made before Moses second going up unto the Lord of which opinion are Rupertus and Calvin for it is not like if it had beene finished so long before that Moses would have deferred the setting of it up six or seven moneths See more hereof quest 12. chap. 33. with other reasons there alleaged against their opinion QUEST II. Why they brought their worke to Moses Vers. 33. AFterward they brought the Tabernacle to Moses 1. Because fuit quasi sequester c. he was as a Mediator between God and his people And therefore it was fit that as he had received the commandement from God and given them direction so hee should have the approbation of the worke Simler 2. Beside the people had chosen him themselves to goe between the Lord and them and therefore hee was meet to bee an Arbiter and Judge in these things 3. And the people in offering their worke to the judgement and approbation of Moses therein shew their obedience to Gods commandement and their faithfull diligence in performing all things as the Lord had commanded them QUEST III. How Moses is said to have blessed them Vers. 43. ANd Moses blessed them 1. Tostatus referreth this not unto the persons that wrought in the Tabernacle and brought these things but unto the things themselves which hee blessed that is as it were consecrated and applyed unto the service of God quest 3. But the consecration of these things followeth afterward When hee had set up the Tabernacle then Moses anointed and sanctified it Numb 7.1 Neither is it like that Moses seeing that they had done everie thing as the Lord commanded would dismisse the people without a publike commendation of them and an approbation of their woâ—ke 2. Vatablus understandeth that Moses blessed the people yet he thus expoundeth it laudavit eos he praised and commended them but to blesse is more than to praise or commend 3. Gallasius 〈…〉 pro gratiarum actione for Moses giving thankes unto God as holy men used to give God the praise when they had finished any great worke But here is more signified than thanksgiving unto God for Moses blessed them 4. Osiander taketh it for Moses prayer whereby hee craved of God to bestow upon them both spirituall and temporall blessings 5. Simlerus so understandeth it that Moses hereby declared unto them Deum eorum observantiam gratam habere c. that God accepted of their service 6. But as Calvin well noteth whom Marbachius followeth non fuit simplex precatio sed mercedis promissio it was not simply a prayer but also a promise of reward Moses assured them hereby that God would reâ—compence their faithfull service So also Pelargus 4. Places of Doctrine 1. Doct. No will-worship is acceptable unto God Vers. 1. THey made the holy garments for Aaron as the Lord commanded This clause Simlerus noteth to be repeated seven times Pelargus nine severall times in this chapter which sheweth that the work-men did not swerve a jot from that direction which Moses gave them from the Lord whereby all Gods servants are admonished ut se contineant intra limites verbi Dei c. that they containe themselves within the limits of Gods word and bring nothing into the service of God of their owne invention Simler For this the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will-worship or voluntarie religion Col. 2.23 2. Doct. Of the union of the divine and humane nature of Christ and the abundant graces conferred upon his humanitie ALL the holy garments for Aaron Aaron was herein a type of our blessed Saviour and these goodly and beautifull raiments did shadow forth those heavenly graces which were powred upon Christ beyond measure in whom the fulnesse of the Godhead dwelleth bodily Coloss. 2.9 by which uniting of the divine and humane nature Christ as man was endued with plentifull and abundant grace Here then two things are briefly to be explaned the union of these two natures of Christ in one person and the communication of these graces Concerning this blessed union 1. The humane nature of Christ assumed not the divine but the divine assumed and tooke unto it the humane nature the divine nature of Christ was a person subsisting of it selfe from all beginning in the union of the blessed Trinitie the humane had no subsistence of it selfe before it was so assumed but as soone as it began to be it was assumed into the unitie of the person of the Son of God so that this humane nature consisting of body and soule which Christ assumed became the peculiar body and soule of the Sonne of God as the Apostle saith that God purchased the Church with his owne bloud Acts 20.28 2. But in this uniting of these two natures of Christ wee must take heed of two errours 1. That by uniting them we imagine not either any of the
to the even sometimes for the space of seven daies Levit. 15.13 18. The Priest therefore when any such uncleannesse was upon him could not enter into the Sanctuarie at all the washing of his hands and feet then at the brasen Layer would not serve the turne But though they were free from all other kinds of uncleannesse yet they were to wash their hands and feet alwaies when they went into the Tabernacle 3. The spirituall reason of the washing the hands and feet is this by the hands are understood the workes and operations by feet the affections of the soule Ministers and generally all that approach and draw neere unto God must be both of cleane heart and of cleane waies and workes when they come before God as for the hands the Apostle willeth that everie where men should lift up pure hands and concerning the feet the Preacher saith Take heed unto thy feet when thou entrest into the house of God QUEST X. What cloud this was which covered the Tabernacle Vers. 34. THen the cloud covered the Tabernacle c. 1. This was not another cloud beside that which was called the pillar of the cloud as some thinke but the very same both because of the appearance of it by night as fire as the other seemed as a pillar of fire in the night as also there was the same use of this cloud to direct them in their journeyes as of the pillar Exod. 13.21 Tostat. qu. 10. 2. Some thinke while the people camped about mount Sinai that this cloud vanished away which was the cause why the people desired gods to go before them and that now as soone as the Tabernacle was made it appeared againe But that is not like for chap. 13.22 it is said that the Lord tooke not away the pillar of the cloud by day c. And seeing the Manna did fall every day which was an evident signe of Gods presence among them though the cloud had not been in their sight that had been no cause to move thâ—â— to desire a guide Simler 3. This cloud which before also did direct them now commeth somewhat nearer and sitteth upon the Tabernacle Novae hic gratiae accessio commendatur in certiore symbolo c. this accession of new grace and favour is commended by a more certaine and evident signe Calvin 4. This cloud before rested upon the other Tabernacle which Moses had removed without the campe but now the great Tabernacle being built the Lord doth chuse it as his seat Tostat. qu. 10. QUEST XI How the glorie of the Lord filled the Tabernacle THe glorie of the Lord filled the Tabernacle 1. The Lord giveth here a double testimonie of his presence for the approbation of this worke made by his appointment there was a cloud without and inâ—us splendor gloriae Dei within the brightsome glorie of God Gallass For so the Apostle calleth the shining of Moses face the glorie of his countenance 1. Cor. 3. Oleaster 2. By this was signified both the presence of Christ in his Church because this cloud filled the Tabernacle within and the Lords protection of his Church the cloud covered it without Marbach 3. And as the glorie of the Lord filled the Tabernacle so in Christ who is the true Tabernacle the Godhead dwelleth bodily and essentially Osiander 4. Though the glorie of the Lord filled the earthly Tabernacle yet his glorie remained still in heaven onely the Lord vouchsafed there a visible signe of his presence that they might know him to be neere unto them as often as he was called upon Calvine QUEST XII VVhy it pleased God to make the cloud a signe of his presence IT hath pleased God diversly to use the clouds as symboles and signes of his presence so he set his bow in the clouds as a signe of his favour he went before his people in a cloud Christ was transfigured in the mount in a bright cloud when he ascended a cloud tooke him out of their fight and he shall come againe in the clouds to judge the quicke and the dead 2. First as the cloud engendreth raine doth shelter from the heat of the Sun so Christ by the influence and raine of grace doth comfort his Church and protecteth it in the heat of persecution Simler Secondly as the fiâ—e heateth giveth light and purgeth so Christ by his Spirit worketh all these in his Church comforting illuminating and purifying the same Pelarg. QUEST XIII Why Moses could not enter into the Tabernacle Vers. 35. MOses could not enter into the Tabernacle because the cloud abode there c. 1. Tostatus confuting Lyranus who thinketh that Moses did not enter into the Tabernacle propter reverentiam because of the reverence of the place and not for that the thicke cloud did hinder his â—ight affirmeth the contrarie that Moses rather entred not because of the thicke cloud But seeing that this was a lightsome cloud and therefore is called the glorie of the Lord it was not the thicknes of the cloud that could have been an impediment to Moses he therefore rather forbeareth to enter of reverencâ— as when it was said unto him while the fire burned in the bush come not hither c. Exod. 3. 2. Moses entred into the thicke cloud in mount Sinai but here he cannot enter Pellican maketh this the reason because now Moses representeth the people of the Iewes to whom the glorie of the Lord in the Tâ—bernacle was as a cloud But he as well represented the person of the people when he went up to receive the Law for them therefore that is no reason The cause then is this Moses durst not ascend up unto God into the mount uncalled he waited six daies in the mount and the seventh the Lord called unto him chap. 24 16 at this time therefore it was not lawfull for Moses to come neere being not called or bidden so to doe Gallas 3. And by this meanes the Lord would have his Tabernacle afterward reverenced of all into the which Moses had no entrance at this time for the great glorie of the Lord as for the same cause at the dedication of Salomons Temple the glorie of the Lord so filled the house that the Priests could not stand to minister because of the cloud the glorious light whereof they could not endure And thus the Lord would have his house reverenced because of his presence 4. But the cloud did not alwaies thus fill the house but at this time the Lord did it to sanctifie the Tabernacle with his presence The cloud had three positions or places sometime it was within the Tabernacle then none could enter as heere and Numb 12. when the cloud stood at the doore of the Tabernacle when the Lord called to Aaron and Miriam or it rested upon the Tabernacle then Moses and Aaron might enter but the campe removed not but when the cloud was lift up altogether from the Tabernacle then the campe went forward Lyran. QUEST XIV In what order the
campe marched Vers. 36. THe children of Israel went forward 1. The order how they marched is set forth Numb 2. the whole host was divided into foure squadrons and standards in the first quarter on the East was Iudah with Issachar and Zebulun on the South was Ruben Simeon and Gad on the North was Dan with Nepthali and Asher on the West side behind marched Ephraim Manassis and Benjamin â— And these went forward in such order that neither the standards were mingled together nor yet the tribes under the same standard nor the families in the same tribe but the standards tribes and families kept their distinct order 3. In the middest of the host went the Tabernacle with the host of the Levites round about Moses and Aaron with the Priests before the Gersanites behind the Merarites on the North and the Caathites on the South Gallas But howsoever it was with the rest it is verie like that Moses went first because he gave direction when the campe should set forward Calvin QUEST XV. Why it is called the Lords cloud and of foure miraculous things in it Vers. 38. THe cloud of the Lord. Though all the clouds and whatsoever else is in the heaven and earth bee the Lords yet this cloud after a more speciall manner is said to bee the Lords because of these speciall and extraordinarie properties which it had which were signes of the Lords speciall presence 1. The place and situation of it was extraordinarie for clouds remaine not neere the earth because by the reflexion of the beames of the Sun they are apt to be dispersed but this cloud rested upon the Tabernacle 2. Other clouds continue not they are soone dispersed and dissolved but this cloud remained in their sight for the space of fortie yeares 3. It was immoveable and immurable not subject to the force and violence of the winds and weather whereas other clouds are carried of the winds 4. It had an extraordinarie motion it was neither moved motu naturali by any naturall motion as the vapors and clouds ascend nor motu raptus by the rapt and swift motion of the heavens as the clouds that are aloft follow the motion of the celestiall spheres nor yet motu violentâ— by a violent motion as the clouds are forced of the winds for sometime this cloud moved against the wind but it had motum progressivum a kind of progresse and walking motion sometime forward sometime backward sometime on the right hand sometime on the left as it pleased God to point out the journeies of his people Tostat. qu. 13. Concerning other questions of the Tabernacle as how it was situated in the Court whether â—ust in the middest as being distant 35. cubits from the East end and as many from the West which is the opinion of Tostatus qu. 14 or rather it was fiftie cubits distant from the East end so that the forepart of the Court was a just square of fiftie cubits on each side as thinketh Lyranus which is the more probable See this handled before qu. 13. chap. 27. As likewise of the whole forme and fashion of the Tabernacle with the instruments thereof see qu. 25. chap. 27. To those places I referre the Reader not thinking it necessarie to repeate the same things againe 4. Places of Doctrine 1. Doct. All things in the Church must be done in order Vers. 3. THou shalt put therein the Arke In that the Lord appointeth Moses in what order the Tabernacle should be set up and every thing placed therein it sheweth that both in the doctrine and discipline of the Chruch all things should be done in order Simler For God is not the author of confusion as the Apostle saith who willeth all things to bee done honestly and by order 2. Doct. The Sacraments depend not of the worthines of the Minister Vers. 9. THou shalt take anointing only Moses anointeth the Tabernacle not Aaron who was appointed to be the Priest to teach us that signes and Sacraments receive not their strength and vertue from the dignitie of the Ministers but from the institution of God Simler 3. Doct. How the Lord was present in the Tabernacle Vers. 34. THe glorie of the Lord filled the Tabernacle God was not so present in the Tabernacle as though that place could containe or comprehend his glorie for he dwelleth not in Temples made with hands but because there it pleased him to shew some visible signes of his presence God is said to be present three waies 1. After a generall manner by his power as he is in every place 2. More specially by his grace and so he is present only to the faithfull 3. The third kind of presence is quâ— nobis in Christo adest whereby God is present in Christ who assumed the humane nature unto his Divine in the unitie of person haec est prastantissima praesentia Divinitatis this is the most excellent presence of God in Christ both God and man Simler In that God is present with us to whom our nature is united in one person 5. Places of Confutation 1. Confut. That Christs humanitie is not every where present BUt heere we refuse and reject that fourth kind of presence of Christ even in his humanitie as the Lutheranes hold whereof Marbachius thus writeth That the divine nature of Christ causeth that his humanitie which by the propertie of it owne nature which it reteineth for ever can be but in one place as once sit vbique maxime in Ecclesia should be everie where and most of all in his Church his reason is because the Godhead being everie where ipsam unionis cause gloria suâ— participem facâ— maketh the humanitie for the union sake partaker of his glorie Contra. 1. This assertion of Marbachius includeth a contradiction for how doth Christs humane nature retaine the naturall propertie thereof for ever in being but in one place at once if it be every where by vertue of the Godhead 2. If by vertue of this union the humane nature can doe all which the Deitie doth then the humane nature should be absorpt and as it were changed into the Divine 3. There is a mutuall communication of the properties betweene the two natures of Christ but such as destroyeth not the true properties of either but if this propertie of the Deitie were communicated to the humane nature to be everie where the humanitie of Christ should be altered in nature being without the true propertie thereof which is to be but in one place at once 4. And as the reason of this assertion is not sound so the conclusion it selfe of Christs omnipresence in his humanitie is contrarie to the Scriptures for Saint Peter saith Whom the heavens must containe untill the time that all things be restored 2. Confut. Against the superstitious hallowing of Churches Vers. 9. THou shalt take the anointing oyle 1. From this example of Moses anointing of the Tabernacle the Romanists would warrant their consecrating of Churches with
Whether the Egyptians which cohabited with the Israelites in the land of Goshen were exempted from the plagues 34. qu. Of the diversitie in the manner of the plagues 35. qu. Of Pharaohs divers and variable behaviour 36. qu. Why the Lord sent divers plagues upon Pharaoh not cutting him off at once 37. qu. Why Aaron is sometime the minister of the plagues and not Moses 38. qu. Why the first plague beginneth in the water 39. qu. Of the greatnesse of the first plague 40. qu. Whence the Sorcerers had the water which they also turned into bloud 41. qu. What shift the Egyptians made for water during the first plague 42. qu. Whether the raine that fell were turned into bloud 43. qu. Whether the Sorcerers did turne the waters into true bloud 44. qu. How this first plague was staied 45. qu. Of the application and use of this first plague Questions upon the eighth Chapter 1. QUest What kinde of frogs the second plague brought upon Egypt 2. qu. Of the greatnesse of this plague of frogs 3. qu. From whence this great abundance of frogs came 4. qu. In what place and how the Sorcerers brought forth frogs 5. qu. Why Pharaoh calleth now for Moses and not before 6. qu. Why Moses saith to Pharaoh Take this honour to thee 7. qu. Whether Moses tempted God in prescribing the time of removing the plague 8. qu. Of the use and application of the plague of frogs 9. qu. Why Pharaoh appointeth Moses to morrow 10. qu. Why the Lord did not remove the frogs quite 11. qu. The difference of the third plague of lice from the former 12. qu. Whether the third plague was of lice 13. qu. VVhy the Lord plagued the Egyptians with lice 14. qu. VVhy the Lord by the stretching forth of Aarons rod brought forth lice 15. qu. VVhy the sorceres could not bring forth lice 16. qu. VVhat the Sorcerers understand by the finger of God 17. qu. Whether the Sorcerers had any feeling of Gods power 18. qu. By what power Sorcerers doe worke and how the devils sometime be cast out by the power of the devils 19. qu Why spirits prescribe constellations to bee observed and delight in corporall and externall visages 20. qu. Whether it be ordinarie for lice to breed out of the slime of Nilus 21. qu. Why Moses is bid to meet Pharaoh by the water 22. qu. Why there is no mention made in this miracle of Moses rod. 23. qu. What manner of Sorcerers were sent in the fourth plague 24. qu. Of the name of Beelzebub the god of flies 25. qu. Whether the land of Goshen were exempted from the former plagues 26. qu. What things were an abomination to the Egyptians 27. qu. Whether Moses were ignorant what kinde of beasts they should sacrifice to God in the desart Questions upon the ninth Chapter 1. QUest Why Pharaoh is so often sent unto whom the Lord did foresee that he would not heare 2. qu. Why Moses in bringing the plagues doth not alwaies use Aarons rod. 3. qu. Why the Lord punisheth the Egyptians in their cattell 4. qu. Why the Lord doth not alway exempt his people from temporall calamities 5. qu. In what sense all the cattell of Egypt are said to have died 6. qu. Whether Pharaoh sent into Goshen in the other plagues 7. qu. Why Pharaoh calleth not to Moses here to pray 8. qu. Whether this plague were naturall or supernaturall 9. qu. Why Moses is the Minister of the sixth plague 10. qu. Of the plague of boyles and the manner thereof 11. qu. Why the Magicians are smitten with ulcers 12. qu. Of the hardning of Pharaohs heart 13. qu. What plague the Lord threatneth to destroy Pharaoh with 14. qu. In what sense the Lord saith I have kept thee 15. qu. Whether the plague of haile were supernaturall 16. qu. Whether there useth to bâ— no raine or haile in Egypt 17. qu. Of the meaning of those words Since the foundation of Egypt 18. qu. Of the greatnesse of this tempest of haile 19. qu. How Moses knew that Pharaoh dissembled 20. qu. What kinde of graine was not smitten with the haâ—le Questions upon the tenth Chapter 1. QUest Why Moses is bid to goe to Pharaoh notwithstanding his heart was hardened 2. qu. How Moses is said to be a snare to the Egyptians 3. qu. Of Pharaohs wish Let the Lord so be with you 4. qu. Of the nature of Locusts and whether this plague were extraordinarie 5. qu. Of the greatnesse of this plague of Locusts 6. qu. Why sometime Moses sometime Aaron stretcheth out the rod. 7. qu. What kinde of winde it was which brought the Locusts 8. qu. Whether this plague of Locusts were incomparable and not to be matched 9. qu. In what sense it is said the Locusts devoured that which was left 10. qu. Why the plague of Locusts is called a death 11. qu. Of the mysticall application of this plague of Locusts 12. qu. How Moses turned himselfe going out from Pharaoh 13. qu. Of the cause of darknesse of the Egypt 14. qu. How it is said the darknesse was felt 15. qu. How the Israelites had light in their dwellings 16. qu. Whether the Egyptians used in the time of this darknesse any candle or fire light 17. qu. How it is said No man rose up from his place 18. qu. When Pharaoh sent for Moses whether after the darknesse was removed or afore 19. qu. Of the greatnesse of this punishment of three dayes darknesse 20. qu. Of the mysticall application of this three dayes darknesse Questions upon the eleventh Chapter 1. QUest When the Lord spake these words to Moses 2. qu. Why the overthrow of Pharaoh in the red sea was counted none of the plagues 3. qu. Whether God used the ministerie of good or bad Angels in the slaughter of the first borne 4. qu. Whether one Angell or many were used in this destruction 5. qu. Vpon whom this plague in smiting the first borne was executed 6. qu. Whether in every house the first borne were slaine 7. qu. Why the Lord destroyed the first borne 8. qu. VVhy the first borne of the cattell also are destroyed 9. qu. How the gods of the Egyptians were judged 10. qu. How the Israelites escaped the destruction of the first borne 11. qu. The mysticall application of the last plague upon the first borne 12. qu. Of the generall application of these ten plagues the ten plagues of Egypt compared with the ten benefits which the children of Israel received in the wildernesse Divers questions concerning the hardnesse of heart 13. QUest What the hardnesse of heart is 14. qu. Whether God bee the efficient and working cause of the hardnesse of heart 15. qu. God otherwise hardneth than by way of manifestation 16. qu. God doth not harden the heart onely by permission 17. qu. Whether hardnesse of heart bee of God as it is a punishment of sinne where Pererius is refuted that misliketh Augustins distinction 18. qu. How God is said to harden the heart
here gave his people 44. qu. Why the Lord at this time gave his people a law 45. qu. Who is said here to tempt 46. qu. Of the divers kinds of temptations 47. qu. Of the difference betweene good and bad temptations 48. qu. Wherein the Lord at this time proved his people 49. qu. What diseases of Egypt he meaneth 50. qu. Whether Job being a righteous man felt not of the diseases of Egypt 51. qu. In what sense the Lord saith I am thy healer 52. qu. Of the fountaines and Palme trees in Elim 53. qu. Of the mysticall signification of the twelve fountaines and seventie Palme trees 54. qu. Of divers errors and oversights of Josephus Questions upon the sixteenth Chapter 1. QUest Of the desart of sin 2. qu. Of the time when the Israelites came into the desart of sin 3. qu. Whether all the children of Israel murmured 4. qu. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. 5. qu. Of the grievous murmuring of the Israelites 6. qu. How the Israelites are said to have sit by the fleshpots of Egypt 7. qu. In what sense the Lord saith he will raine bread from heaven 8. qu. Why they are commanded every day to gather this bread 9. qu. How the Lord is said by this to have proved his people and to what end 10. qu. Why the flesh was given in the evening the bread in the morning 11. qu. Whether the rocke were first stricken to bring out water or the flesh and bread first sent 12. qu. Why Moses biddeth Aaron to speake to the people and doth it not himselfe 13. qu. How the people are bid to draw neere before the Lord. 14. qu. What cloud it was wherein the Lord appeared 15. qu. When the Lord thus spake to Moses 16. qu. What manner of fowles were sent whether they were Quailes 17. qu. Whether the comming of Quailes were a naturall worke 18. qu. VVhether this storie of the sending of the Quailes and that Numb 11. be all one 19. qu. Whether the Manna were a kinde of dew 20. qu. Whether the Manna were a naturall meteor 21. qu. Whether the Manna lay about the campe onely and not within it 22. qu. Whence it was called Manna 23. qu. VVhy the Manna is said to be the bread of Angels 24. qu. Of the measure Gomer how much it contained 25. qu. How one measure of Manna sufficed for every ones eating 26. qu. Why a Gomer was appointed for every head 27. qu. Whether the people transgressed in gathering some more some lesse 28. qu. How it came to passe that none had over that gathered more nor none had any lacke that gathered lesse 29. qu. How the Manna grew to bee corrupt with wormes 30. qu. How the Sun is said to wax hot and of the melting of Manna 31. qu. How they gathered twice so much upon the sixt day 32. qu. What moved the Rulers to come and tell Moses that the people had gathered double 33. qu. Of the meaning of the 23. verse and whether they dressed upon the sixth day that which was reserved for the seventh 34. qu. Whether the observation of the Sabbath were now first instituted 35. qu. Of the rest of the Sabbath 36. qu. The description of Manna the quantitie fashion colour and taste thereof 37. qu. Whether the Manna had a divers relish according to every ones taste 38. qu. When Moses spake to Aaron concerning the pot of Manna to be set before the Lord. 39. qu. By whom this clause was added of the Israelites eating of Manna fortie yeares Questions upon the seventeenth Chapter 1. QUest Why some mansion places are omitted here 2. qu. Of penurie and want of water which the Israelites here indured 3. qu. Why it pleased God to prove his people with thirst 4. qu. How the people are said to tempt God 5. qu. Of Moses feare lest he should be stoned 6. qu. Why Moses is bid to take the Elders with him 7. qu. Why Moses is bid to take his rod. 8. qu. Whether it be all one storie of smiting the rocke Exod. 17. and Numb 20. or divers 9. qu. Of the mount Choreb 10. qu. Whether the water out of the rocke did still follow the Israelites 11. qu. What nation the Amalekites were and how they set upon Israel 12. qu. The reasons which moved the Amalekites to set upon the Israelites 13. qu. Why Moses goeth not himselfe to battell but appointeth Joshua 14. qu. Whether this Hur were the sonne of Caleb 15. qu. Whether Moses lifted up his hands in prayer 16. qu. How Moses hands were heavie 17. qu. Of the supporting and bearing up of Moses hands 18. qu. What this Amalek was and of whom descended 19. qu. What booke this was wherein Moses is commanded to write this storie 20. qu. Why Moses is commanded to rehearse it to Joshua 21. qu. Whether Amalek were wholly destroyed by Saul 22. qu. Of the building of the Altar and the name thereof 23. qu. Of the meaning of these words Thy hand is upon the throne of Jah Questions upon the eighteenth Chapter 1. QUest Whether Jethro and Rehuel or Reghuel were the same man 2. qu. How Jethro heard what the Lord had done for Moses and Israel 3. qu. The causes which moved Jethro to come unto Moses 4. qu. When Moses had sent Zipporah away 5. qu. Of Moses two sonnes 6. qu. How Moses was delivered from the sword of Pharaoh 7. qu. At what time Jethro came to Moses before the Law given in mount Sinai or after 8. qu. Wherefore Jethro sent before to Moses 9. qu. Of the manner of Moses entertainment 10. qu. Why Moses declareth all these things unto Jethro 11. qu. Of Jethro his joy and rejoycing 12. qu. Whether Jethro had before this the knowledge of the true God 13. qu. Of the meaning and true reading of the 11. verse 14. qu. Whether Jethro offered himselfe burnt offerings 15. qu. In what sense they are said to eat bread before the Lord. 16. qu. How the people came to Moses to aske of God 17. qu. Why the Lord would have Moses to take his dirrction from Jethro 18. qu. What causes Jethro would have reserved to Moses 19. qu. Of the qualities and properties required in good Magistrates 20. qu. How the Rulers over thousands hundreds c. are to be counted 21. qu. Of the number of these Officers and of their continuance and succession 22. qu. The difference betweene Moses office and the rest 23. qu. Of the meaning of these words And God command thee 24. qu. In what sense the people are said to goe quietly to their place 25. qu. Whether these Officers were chosen by Moses 26. qu. Whether these Officers were of equall authoritie or one subordinarie to another 27. qu. Of the difference betweene these Officers and the seventie Elders Numb 10. 28. qu. At what time Jethro tooke his leave of Moses Questions upon the ninteenth Chapter 1. QUest Of what
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 instruments belonging to the candlesticke 46. qu. How much a talent was 47.
qu. Of the mysticall application of the candlesticke Questions upon the six and twentieth Chapter 1. QUest Of the name of the Tabernacle and which part of the Sanctuarie was properly so called 2. qu. Why the Lord appointed a Tabernacle to be erected and that in the wildernesse 3. qu. VVhy the Lord would not yet have a Temple built 4. qu. Of what stuffe these curtaines were made 5. qu. Of the manner of worke used in these curtaines 6. qu. Whether every curtaine were coupled by strings one to another or five onely to five 7. qu. Of the lamps and strings how they were set and placed in the curtaines 8. qu. How these first curtaines were disposed in the Tabernacle and how they hanged 9. qu. Of the difference and diversitie betweene the first curtaines and the second 10. qu. How the second curtaines were disposed and of the doubling of the sixth curtaine 11. qu. The great curtaine of the second sort consisting of six single curtaines what place of the Tabernacle it covered 12. qu. What was done with the cubit which was overplus on the two sides 13. qu. Of the two outward coverings whether they went all over the Tabernacle 14. qu. Of the mysticall application of the coverings 15. qu. How thicke the boords of the Tabernacle were 16. qu. Whether the tenons were in the sides or in the bottome of the boords 17. qu. VVhy three sides onely were covered with boords 18. qu. Of the sockets and footstalles their number and whether they were fastened in the ground 19. qu. Of the two corner boords what breadth they were of 20. qu. How the corner boords were joyned as twinnes 21. qu. Of the order and number of the bars 22. qu. Whether the middle barre went thorow the boords within 23. qu. Of the mysticall sense of the boords with their sockets and barres 24. qu. Of the vaile which hanged before the most holy place 25. qu. VVhat taches or hooks the vaile hanged under 26. qu. In what part of the Tabernacle the vaile was hanged up and why 27. qu. Why the Table was set on the North and the candlesticke on the South 28. qu. VVherein the first vaile and the second differed 29. qu. Why the first vaile had no Cherubims as the other 30. qu. What vaile of the Temple it was which was rent in the passion of our blessed Saviour 31. qu. Of the mysticall sense of these vailes Questions upon the seven and twentieth Chapter 1. QUest Why the Lord commanded an Altar to be made and of the bignesse thereof 2. qu. How fire was made upon the Altar framed of wood 3. qu. Whether the Altar were made of boords 4. qu. How this place agreeth with that Exod. 20.25 where the Altar is prescribed to be made of earth or unwrought stone 5. qu. What the hornes of the Altar were and to what use 6. qu. Of the vessels and instruments belonging to the Altar 7. qu. Whether all the instruments were of brasse 8. qu. Whether the grate made to the Altar were set within or without 9. qu. Of the rings of the Altar whether they were put to the grate or to the Altar 10. qu. Of the mysticall interpretation of the Altar 11. qu. VVhether one Court were made or two or more 12. qu. Why the Court was made and of what largenesse 13. qu. How the Tabernacle was situated in the middest of the Court. 14. qu. Of the hangings which compassed the Court the fashion and bignesse of them 15. qu. Of the situation and placing of these pillars 16. qu. Of the gate of the Tabernacle 17. qu. Whether any of the lay people were admitted into the outward Court 18. qu. Whether all the instruments of the Tabernacle were of brasse 19. qu. Of the mysticall application of the Court. 20. qu. What manner of oyle they are willed to bring 21. qu. Whether the lamps burned in the Tabernacle both day and night 22. qu. What is meant by the Tabernacle of the Congregation and whether it be so rightly called 23. qu. Whether it belonged to Aaron onely to dresse the lamps 24. qu. Of the mysticall application of the lamps and oyle thereof 25. qu. Of the description and situation of the whole Tabernacle 26. qu. Whether every part of the Tabernacle had a spirituall signification 27. qu. The spirituall use of the whole Tabernacle and the parts thereof Questions upon the eight and twentieth Chapter 1. QUest VVherefore the Lord instituted a Priesthood 2. qu. VVhy Aaron was chosen to be the high Priest 3. qu. VVherein the Priesthood of Christ and of Aaron agree and disagree 4. qu. VVhy Christ is called a Priest after the order of Melchisedeck and not of Aaron 5. qu. VVhy these Priestly garments are commanded to be made 6. qu. Of the cunning men that wrought in the Tabernacle 7. qu. VVhether this gift of cunning and wisdome remained in the workmen after the Tabernacle was finished 8. qu. Of the number of the Priestly garments and ornaments 9. qu. VVhat garments were peculiar to the high Priests what common 10. qu. VVhich garments were put on first which last 11. qu. Whether the Priestly garments might at any time be carried and used out of the Tabernacle 12. qu. Whether the high Priest did well in meeting Alexander in his Priestly attire 13. qu. Of the matter whereof the holy garment should be made 14. qu. Of the name of the Ephod and the divers kinds thereof 15. qu. How Gedeon offended in making an Ephod 16. qu. Of the fashion of the Ephod 17. qu. Of the two Onyx or Sardonix stones why they are called stones of remembrances 18. qu. Of the mysticall application of the Ephod and the two precious stones 19. qu. Why it was called the breast-plate of judgement 20. qu. Of the fashion of the breast-plate 21. qu. Of the twelve precious stones their names colours qualities and congruitie with the twelve tribes 22. qu. That it is not now certainly knowne what these precious stones were their qualities and signification 23. qu. How many rings the breast-plate had and how placed 24. qu. What is meant by the forepart thereof 25. qu. Whether the breast-plate were ever or never untied and loosed from the Ephod 26. qu. Whether the high Priest went into the most holy place in his glorious apparell 27. qu. What the Vrim and Thummim were 28. qu. How judgement was given by the Vrim and Thummim 29. qu. Whether the high Priest used to aske counsell of God by the Vâ—im or Ephod and what Ephod it was 30. qu. Of the mysticall application of the Priestly pectorall with the Vrim and Thummim 31. qu. Of the robe of the Ephod the fashion and matter thereof 32. qu. Of the bels which hung in the skirts of the robe 33. qu. Why the sound of the bels was to be heard 34. qu. Of the mysticall application of the robe 35. qu. Of the golden plate the fashion thereof inscription and fastening 36. qu. How Aaron is said to
beare their iniquities 37. qu. The mysticall signification of the golden plate 38. qu. Of the imbroidered coat the fashion and making thereof 39. qu. Of the high Priests miter 40. qu. Of the girdle of needle worke and imbroidered 41. qu. How the high Priests attire differed from the apparell of the inferiour Priests 42. qu. Whether Aaron did alwayes put on the common Priestly garments 43. qu. What it is to fill the hands of the Priests 44. qu. Of the fashion and use of the linnen breeches 45. qu. How this precept and charge concerning the linnen breeches agreeth with that law Exod. 23.26 46. qu. Of the mysticall application of the inferiour Priests garments Questions upon the nine and twentieth Chapter 1. QUest Why it pleased God to have the Priests thus consecrated 2. qu. Why the Calfe is said to bee the sonne of a bullocke 3. qu. Why a Bullocke two Rammes and other things were offered at Aarons consecration 4. qu. Why Aaron and the Priests were called to the doore of the Tabernacle 5. qu. Why Aaron and the rest are washed and how 6. qu. Of the Priestly apparell which Aaron put on and why the girdle is omitted 7. qu. How Aaron was anointed and with what 8. qu. How the ordinance of the Priesthood is said to be perpetuall 9. qu. The spirituall application of Aarons manner of consecration 10. qu. Why the Priests lay their hands upon the head of the beast 11. qu. Of the divers kinds of sacrifices and why some kinde of beasts were taken for sacrifice and not other 12. qu. Why the bloud was laid upon the hornes of the Altar 13. qu. What became of the bloud which was powred at the bottome of the Altar 14. qu. Why the fat was burned upon the Altar and how 15. qu. VVhy the flesh skinne and dung was burned without the host 16. qu. Of the mysticall application of the sacrifice of the bullocke with the rites thereof 17. qu. VVhy the sacrifice for sinne was offered first 18. qu. How the bloud of the burnt offering was bestowed upon the Altar 19. qu. Why the hornes of the Altar are not here touched with bloud 20. qu. Why the dung in the sinne offerings being an uncâ—eane thing was prescribed to be burned 21. qu. Why the burnt offering was so called and how it differed from other sacrifices 22. qu. VVhy the burnt offering is called a sweet savour 23. qu. Of the mysticall sense of the ramme of burnt offerings 24. qu. Of the third ramme why it is called the ramme of consecration 25. qu. Why the bloud was put upon the right eare thumbe and toe of Aaron 26. qu. How the bloud was sprinkled upon the Altar round about 27. qu. How the bloud and oyle was sprinkled upon their garments without spotting 28. qu. The mysticall signification of the ramme of consecration with the rites thereof 29. qu. How these things were put into the Priests hands and shaken to and fro 30. qu. Whether Moses were indeed a Priest 31. qu. Whether Aaron had the breast and shoulder of the ramme of consecration 32. qu. What difference there was betweene the shake offering and heave offering 33. qu. What is here understood by the heave offering 34. qu. Of the mysticall application of the shaking to and fro and of the breast and shoulder of the ramme given unto the Priests 35. qu. Of the consecrating of Aarons successor in his garments 36. qu. By whom the high Priests succeeding Aaron were consecrated 37. qu. Whether Eleazar was consecrated after the manner here prescribed 38. qu. What services the high Priest was bound to doe in the Sanctuarie 39. qu. Of other rites belonging to the ramme of consecration 40. qu. Whether all these rites were of the necessitie of the consecration 41. qu. Why the consecration of the Priests continued seven dayes 42. qu. Whether all the sacrifices the first day were iterated seven dayes together or the sacrifice for sinne onely 43. qu. To what end the sinne offering was offered every day of the seven 44. qu. How the Altar was cleansed and why 45. qu. How the Altar sanctified whatsoever touched it 46. qu. Of the dayly sacrifice with the rites thereof 47. qu. How much the Hin contained 48. qu. Of the spirituall application of the Altar and dayly sacrifice 49. qu. How the Lord appointed with the children of Israel 50. qu. What the Lord promiseth to sacrifice 51. qu. What is meant here by Gods glorie 52. qu. How the Lord is said here to sanctifie Aaron 53. qu. How the Lord is said to dwell among them Questions upon the thirtieth Chapter 1. QUest Why the narration of the making of the golden Altar is transposed 2. qu. Wherefore the Altar of incense had hornes comming out of it 3. qu. Wherein this Altar of incense differed from the other 4. qu. How the incense was burned upon the golden Altar 5. qu. Of the placing of the bars and how the Altar was carried 6. qu. Where the Altar of incense was placed 7. qu. What the Apostle meaneth by the golden Censer which the most holy place is said to have 8. qu. Why incense was commanded to be burned morning and evening 9. qu. Whether any of the lamps burned by day 10. qu. What things were inhibited to be offered upon the golden Altar 11. qu. Whether the high Priest entred more than once in a yeare upon any occasion into the most holy place 12. qu. How Aaron made reconciliation upon the hornes of the Altar 13. qu. The spirituall sense of the Altar of incense 14. qu. How this Altar of incense differed from Salomons 15. qu. Whether it were lawfull to number the people and wherein David offended 16. qu. Whether this collection of many were commanded onely at this time or were to continue 17. qu. VVhy this money was collected and to what end 18. qu. How much the sicle of the Sanctuarie and halfe sicle was 19. qu. Whether there were divers kinds of shekels 20. qu. Of the halfe shekel which Christ paid for tribute what it was and how it came to bee paid for tribute 21. qu. Why they were numbred onely from twentie yeares old 22. qu. Why the poore pay as much as the rich 23. qu. Whether all these things were declared to Moses at once 24. qu. Of the fashion of the brasen Laver. 25. qu. Of the use of this brasen Laver. 26. qu. Of the mysticall application of the Laver wherein the Priests washed 27. qu. The difference betweene Moses Laver and Salomons great Sea of brasse 28. qu. Of the spices that went toward the making of the oyntment 29. qu. Of the manner of making and compounding this holy oyntment 30. qu. Of the use of this oyntment in anointing the Tabernacle 31. qu. How all that touched the Tabernacle became holy 32. qu. When and how Aaron and his sons were anointed 33. qu. Who are understood here by the name 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 and why 58. qu. Wherefore the people were compelled to drinke the
Whether a lesse evill may be perswaded to avoyd a greater Hom. 27. ad popul Antioch Onely foure persons escaped from Sodome August lib. 16. de deciv dei c. 30. In what place Lots wife was turned into a pillar of Salt Qu. 6. in Gen. Socrates lib. 2. c 30. Siriniens c. 16. The most fearefull example of the destruction of Sodome and Gomorrhe Lyran. in cap. 19. Genes Theod q. 69. in Gen. Plin. l. 5. c. 16. Lib. 5. de bell Iudaic. c. 5. Lib. 2. Meteor Whether the infants were destroyed and wherefore Whether the wicked Sodomites were damned in hel Hieron in 1. cap. Naâ—m Hom. 5. in Gen. Quest. 69. in Gen. Lib 22. cont 〈◊〉 cap. 43. Lib. 4. cap. 51. Hom. 44. in Gen. Libâ—2 â—2 coâ—t Faust. cap. 43. Lib 22. cont Faust. cap. 43. Hier. in tradition Hebâ—ew Tostat. â—nc â—9 Genes Aug. q. 45. in Gen. Hom. 1. in Ezek. Ch. cor S.c. S.H. ad S. det Ch. ad S.C. ad diff verbâ—r Ch. ad S. ad T. â— r S.H.c. â— ad Divine dreams how to be 〈◊〉 Chrys hom 45. in Gen. Hebrewes fansies Sueton. in Calig Plat. l. 4. de legib H de H. det H.C.c. H. det H.S. ad T.H.r. S. ad S.H. alt H.C. H. S. cor T.P.r. S. app fâ—pr Hom. 45. in Gen. Hieron tradit Hebraic in Gen. Hebrewes conceits August qu. 56. in Genes Beersheba how counted amoÌ„g the cities of Judah belonging to Simeon The idolatrous abuse of groaves among the heathen Lib. 1. c. 1. Trees consecrated by the heathen to their gods Why the Israelites were forbidden to consecrate any groaves The allegory of Sarah and Hagar handled by S. Paul Galat 4. explaned Divers kinds of liberty and freedome Augustin in epist. 45. Iâ— 4. sententiâ— distinct 33. How Hagar is called Abrahams wife H.S.c. H.S.c. divers signif S. ap f. pr. Ch. cor See more of this verse 17. afterward differ verb. Ch. cor H.S.c. Whether Sarah knew of Abrahams purpose Isaack how a type of Christ Whether Cain Abel Noah sacrificed upon this mountain Hieron tradit hâ—braic in Gen. 22. Hebrewes fables Phil lib. 2. dâ— allegor â—egiâ— Difference betweene Gods oath and other oathes The objections of the Jewes against the Apostles collectioÌ„ answered The meaning of the Apostle opened Galath 3.16 expounded Psal. 72.17 expounded 2 King 3.27 expounded The difference betweene good and bad temptationâ— Abraham and the Patriarks no otherwise assured of their justification than the faithfull now are Tract in Ioan. 37. Tract 8. in Joan. Of Infants dying unbaptised appell f. pr. T.H.r. H. alt H. det S. ad ap f pr. T r. divers accept B.G.r. mutat persâ—nar Hebrewes curious notes Hieron trad in Gen. 23. Lyran. in 23. Gen. Thom. in cap. 23. Gen. In cap. â—3 Gen. Tostat. in cap 23. Gen. The Hebrewes curious notes Reconciliation of places Act. 7.15 16. expounded Whether all the Patriarks were removed to Sichem The Patriarks whether buryed in Abrahams Cave Hemor Sichems father not his sonne How Abraham is said to have bought a Sepulcher of the sonnes of Hemor which Iacob did and not Abraham S. ad C. alt H.B.r. G. pr f. appell S. mut temp S. ad S.H. al. T. interp H.C. cor H. cor Divers accept S.c. S. cor T.p.r. H. det S.C.c. C. cor S. cor H. cor ap f. pr. T.G.r. S.c. S.e. Ch. ad H. ad Tradit Hebraic in Gen. Spirits how they may be adjured An oath in what cases it may lawfully be taken How long Abraham staied in Charran Pererius deceived Hebrewes fables Lyran. in cap. 24. Naturall predictions Humane conjectures howe lawfull Livius decad 1. lib. 1. Superstitious and curious observations Cicer. lib. de divinatione Divine predictions how to be discerned August l. 8. confess c. 8. Diabolicall predictiâ—â—s Lib. 2. in Gen. ad lit cap. 17. Cicer. lib. 1. divination Cajetan in 30. proverbior Proverb 30.19 expounded Hebrewes conceits Rules to be observed concerning the computation of time in Scripture Hebreweâ— fables Tertul. de vel tand virginibus Not the first converter of Gentiles Hieron ad Chromaâ— Gracchorum soboles Agamemnonis inclita prâ—les Hoc jacet in tumulâ— c. Epitaph Paul Phil. 3.8 Hieron ad Celantiam Amlr. de Elia jejun c. 12. In dâ—mâ— Bethel quotidie ascenditur descenditur hoc dixi non ut te terreanâ— descendentes sed provocent ascendentes Hieron ad Iul. H. G.c S.c. C. cor S.c. C.c. similit ver T.G.r. H. app f. pr. C. inter H. de H. det S. c. C. cor T. G.r. T. G.r. S. c. S.H.c. H. alt H. c. C S.c. H. det B. Reasons affirming the same answered Reasons shewing that Keturah and Hagar are not all one Keturah whether of Canaan Zimram Iocksan Medan Midian Pererius in aâ— errour Ishbak Shuah Sheba Dedan Ephah Hepher Keturah in what sense called Abrahams concubine Hagar otherwise Abrahams concubine than Keturah Pererius noted of manifest error in Chronologie Hier. tradit Hebraic iâ— Gen. 25. Phil. in libr. quiâ— rorum divi â—ar sit hares August quaest 268. in Gen. Nebaioth Kedar Adbeel Mibsam Mishma Dumah Massa. Chadar Thema Iethur Naphish Kedma The Hebrewes coÌ„futed which say Iacob was 14. yeares at Hebers house Why Moses is larger in the history of Iacob than of Isaack August lib. 16. de civit Dei c. 36. In cap. 27. Gen The effect of Gods predestination whether merited helped or caused by prayer and other labours of the Saints Lib. de Isaach c. 4. lib. 16 de civit Dei c. 35. tradâ—t in Gen. How the will of God was revealed to the Prophets How the Lord answered the priest by his Vrim or Ephod Hebrewes uncertaine and bold collections Whether Iacob did well to buy Esaus birth-right Hebrewes fancies Aug. in epist. 99. Aug. quast in Gen. 268. Tostat. in 25. Gen. Lyran. in 49. Gen. Aelian de var. histor lib. 3. C. alt S.c. H. det S. add divers accep H.C.c. app f. pr. G.T.r. S. add C. app f. pr. H.S.c. app f. pr. T.G. Cabalists curious observations Cabalists Lib. 22. de civit Dei c. 46. August in locâ— citato Hebrewes fables The divers gods of the heathen A great errour in Chronology S. C. â— T. r. C. add H. alt S. cor H. add S. add H.r. C c. T.r. S.c. T.B.G.r. S. add Hebrewes fables All lying sinful Whether Iacob lyed to his father Theodoret qu. 3â— in Gen. Iacob proved to have lied to Isaack Difference betweene the blessing of the Patriarks and other parents Whether Rebeccah sent for Iacob A fearfull example out of Augustine of ten children accursed by their mother S.B. det H. alter H. det H. mut H.c. H.C.c. S. ad C. cor Ch. cor Ch. cor S.c. C. inter Hebrewes fables Hebrewes fables God revealeth not himselfe all at once to his servants Hebrewes fables Hebrewes fancies How vowes should be made S. ad S.c. H. mut tem H. Mut. person H. alt Ch. add H. cor G. cor H. inter H. cor T. mut pers Hebrewes fables The manner of
a brother for the word is used first in this place where it so signifieth from hence then the originall sense of the word must be taken 3. The words of the law are If brethren dwell together now naturall brethren and such as are properly so called are more like to dwell together than kinsmen removed who in a large sense are so called brethren 4. This law is so interpreted in the Gospell where it appeareth by the Sadduces question of seven brethren that successively tooke the one the others wife Matth. 22. that it was so practised 5. It is the opinion of Philo and the Hebrewes as we heard before who are best acquainted with their owne lawes that naturall brethren used so to doe 4. Now the objections on the contrary part are easily answered 1. It is objected that Levit. 18.16 the brother is forbidden to marry his brothers wife Answ. This is a particular exception from that generall law that unlesse in this case onely to raise seed to the brother it was utterly unlawfull to take the brothers widow which was not to uncover her shame but rather to take away her shame in that shee remained childlesse by his brother and it was honourable to the dead in reviving his memory So wee see in other cases that the Lord made some particular exception from his generall lawes As the making of the Cherubims over the Arke was an instance against the second commandement the Israelites robbing of the Egyptians against the eighth commandement Phinehes killing of the adulterer and adulteresse against the sixth commandement 2. Ob. The practice of this law as appeareth Ruth 4. where Boaz not a brother but a kinsman taketh the wife of the dead sheweth the meaning thereof Answ. We deny not but where there was no brother nearer there the next kinsman further off did the duty of the brother and so was it practised upon Ruth 3. Ob. Iohn Baptist simply reproveth Herod because he tooke his brothers wife It is not lawfull for thee saith Iohn to have thy brothers wife Mark 6.18 Answ. It is certaine that Herods brother had issue by his wife Herodias whose daughter danced before Herod and therefore in this case it was not lawfull so that Herod tooke not Herodias for any such purpose to raise seed to his brother but of an immoderate lust 4. Ob. Why then should it not be lawfull still in this case to marry the brothers wife dying without issue Answ. This law of Moses was partly ceremoniall and typicall in preserving the right of the first-borne whereby was prefigured the spirituall birth-right in the Messiah which never should have end partly politicall in maintaining the distinction of families in their tribes whereof the ceremonie is now abolished which onely concerned that people Iun. in Deut. 25. vers 5. QUEST VIII Whether Thamar or Iudahs sinne was greater COncerning this act of incontinencie which Iudah committed with Thamar 1. We refuse the opinion of Rab. Simeon who altogether exempteth Thamar from any fault because she onely desired issue for the hope of the Messiah to be borne of Iudah for this mystery was not as yet revealed Perer. 2. It is certaine that Iudahs sinne was greater than Thamars both in that he brake promise with her concerning Selah as also in that he companied with her not for any issue but carnall lust though he were afterward preferred before his brethren this no more excuseth his fault than if Davids adultery joyned with murther should bee defended because hee was preferred before his brethren of whose seed the Messiah should come 3. Thamars sinne was lesse than Iudahs yet a sinne as Augustine noteth Non eam justificatam sed magis quam se justificatam dicens Iudah saith She was not righteous but more righteous than he lib. 22. cont Faust. cap. 62. Yet her fault is extenuated by these circumstances as Ambrose noteth Non alienum praeripuit thorum She did not usurpe upon anothers bed she stayed till Iudah was a widower she did it not of an inordinate lust Sed successionis gratia concupivit She onely desired to have issue Et ex ea familia quam delegerat And by that family which she had chosen and further after she knew her selfe to be conceived with childe she put on her widowes garments againe and so continued 4. Yet Thamars sin in some respect was greater than Iudahs because she wittingly committed incest with her father in law but Iudah ignorantly Luther Notwithstanding all circumstances considered Iudahs fault was the greater and so he doth justifie her in respect of himselfe 5. But whereas Ambrose further noteth that shee stayed till Selah to whom she was espoused was dead therein is an errour for vers 14. it is given as a reason why Thamar attempted this thing because Selah was now growne and of age and she yet not given unto him he was then at this time alive Beside Selah is numbred among those sons of Iudah that went downe with Iacob into Egypt and onely Er and Onan of Iacobs sonnes are said to have died in the land of Canaan Gen. 46.12 ex Perer. QUEST IX How it came to passe that Iudah discerned not Thamar by her voice Vers. 15. HE judged her to be an whore for she had covered her face c. 1. Not as some reade she had coloured or painted her face whom Aben Ezra doth not without cause reprove 2. Neither is this a reason why Iudah did thinke she was an harlot because she was vailed as Iunius Calvin for harlots use not to be so modest but it is given as a reason why Iudah did not know her Mercer 3. And whereas it may seeme strange that Iudah did not know her by her voice the reason is that being wholly given over to lust and intending no other thing he greatly regarded not the sight of his eyes or hearing of his eares Luther As also it was a just judgement of God upon him to strike him with such a stupidity as not to discerne her Mercer Geneven QUEST X. Whether Iudâ—h were a Iudge Vers. 24. BRing her forth and let her be burnt c. 1. Iudah giveth not sentence against Thamar either as being appointed a Prince and Judge among the Canaanites as Tostatus Cajetanus for it is not like they would suffer a stranger to be a Judge and ruler among them as the Sodomites answer Lot Gen. 19.9 neither as chiefe in the familie had he power of life and death over those of his charge as some thinke for neither doe we reade that any father of families did execute any such justice in their families and Iacob was the chiefe father of these families and therefore it is most like that Iudah giveth advice that Thamar should be brought forth to the place of justice and proceeded against according to the custome and law of that Country Mercer Iun. 2. But whereas she is adjudged to the fire this was not because she was Melchisedecks daughter the Lords high
Priest as the Hebrewes imagine for he died ten yeares before Iacob was borne who was now above 100. yeare old and therefore Melchisedeck could not have a daughter so young to beare children neither was this punishment arbitrary in Iudah and inflicted without law according to his pleasure Burgens for Iudah had no such authority there nor yet as Lyranus and Tostatus was she worthy of the fire because she had committed not simple fornication but adultery because she was by law obliged to the third brother and so in a manner espoused for it was not adultery for the widow of the brother to marrie with some other than the surviving brother else Naomi would never have advised her daughters in law to get them other husbands in their owne Countrey Ruth 1.9 But I rather thinke that Thamars adultery was in this that she had played the whore whereas Iudah had betrothed and espoused her to Selah and that Iudah who never was minded to give Selah to Thamar fearing lest he might die also as is evident vers 11. was very forward to take this occasion to be rid of Thamar that Selah might not marrie her 3. But herein appeareth Iudahs too much rigour and injustice that before the matter was examined gave sentence and was partiall the truth being knowne in his owne cause and further it was a savage part to put to death a woman great with childe which is contrary both to divine and humane lawes for it is written Deut. 24.16 The fathers shall not bee put to death for the children nor the children for the fathers but if Thamar had now died the infant had died with her The Romans had a law that the execution of a woman with childe should be deferred till she had brought forth the same also was practised among the Athenians Aeltan lib. 5. And therefore Claudius the Emperour is noted for his cruelty that spared not to put to death women with childe Perer. ex Dion lib. 57. QUEST XI Wherefore the Midwife useth a red threed and what colour it was of Vers. 28. THe midwife bound a red threed c. 1. It is so rather to be read than with Oleaster a twine or double threed the word sani here used commeth indeed of sanah that signifieth to double which is rather to be referred to the double die and colour than the double matter Iun. Tostatus also is much deceived here that taketh it not for a red but a blacke colour twice died ex Perer. 3. The Midwife tied this red threed as a marke of the first-borne because he first put forth his hand and the purple colour very well agreeth to the birth-right or eldership Muscul. QUEST XII Whence Pharez was so called and whereof he is a type Vers. 29. HOw hast thou broken thy breach upon thee 1. Hierome is deceived that of this word pharatz that signifieth to breake or divide thinketh the Pharises to have taken denomination whereas they had their name rather of Pharas which signifieth to disperse or separate because they were separate from other in profession of life and their apparell Mercer 2. This story hath bin diversly allegorized by the fathers some by Pharez understand the beleeving Gentiles by Zarah the Israelites and by the red threed their bloudy circumcision sacrifices sic Iren. Cyril Some contrariwise will have Phares to signifie the Jewes Zarah the beleeving Gentiles Chrysost. 3. But this Phares is more fitly a type and figure of Christ who hath broken downe the partition wall and hath broken the power of hell and death Mercer And by this strange and extraordinary birth the Lord would have Iudah and Thamar admonished of the sin which they had committed and to be humbled thereby though he in his mercie had forgiven it Calvin 4. Places of Doctrine 1. Doct. The difference betweene the apparelling of widowes and wives Vers. 14. SHe put her widowes garment off c. It seemeth that it was the use in those dayes for widowes to be knowne from wives by their mourning and grave apparell in which case more is permitted to women that are married whom the Apostle alloweth to adorne themselves with comely and sober apparell without pride or excesse 1 Timoth. 2.9 to please and content their husbands but widowes having no husbands to whose liking they should apparell themselves ought not to decke themselves to please other mens eyes Luther 2. Doct. Friendship ought alwayes to be joyned with pietie Vers. 20. IVdah sent a kid by the hand of his friend This Hâ—rah Iudahs friend did performe an evill office in being as it were a broker for Iudah who should neither have requested any dishonest or uncomely thing of his friend nor the other yeelded unto it love truth and piety ought not to be separated as Saint Iohn saith Whom I love in the truth Epist. 3.1 Muscul. 3. Doct. Adultery in former times punished by death Vers. 24. LEt her bee burnt We see that even among the Canaanites adultery was judged worthy of death for Iudah inventeth no new kinde of punishment but speaketh according to the law and custome of that Countrey So the Lord himselfe said to Abimelech that had taken Sarai unto him Behold thou art but a dead man for this c. Gen. 20.3 Now although this law as peculiar to that Countrey bindeth not now neither in respect of the kinde of death for by Moses law onely the Priests daughter if she played the whore was burned Levit. 21.9 the rest were stoned nor yet in the inequality of the law for the women offending were burned the men escaped as appeareth in Iudah Calvin whereas both adulterers and adulteresses are alike guilty and though then there was greater cause of keeping their seed uncorrupt for preserving of their lives and the distinction of families in which respect it may be thought somewhat of the former rigour and severity may be abated yet this example condemneth the security and connivence of magistrates in these dayes in the punishing of this sinne when as faults of lesse nature are more severely censured than adultery And whereas the president of our Saviour is urged by some for the mitigation of the punishment of adultery because he would not condemne the woman taken in adulterie it doth not serve their turne for this mercie Christ shewed not to cleare or exempt the adulteresse leaving her to the magistrate but partly to shew that he came not to be a judge in such causes as neither in other like businesses as dividing of the inheritance Luk. 12.14 partly by this example he would teach what is to be required in the person of an accuser not to bee guilty of that crime whereof he accuseth others 5. Places of Confutation 1. Confut. That it is not lawfull upon any occasion to marrie the brothers wife Vers. 8. GOe into thy brothers wife Because in this place as also Deut. 25.5 it is permitted to naturall brethren to marry the wives of their brother deceased Bellarmine
hee doth thus collect the first plague of converting the waters into bloud continued seven dayes chap. 7.25 then upon the eight day came the frogs and the next day after chap. 8.9 which was the ninth they were taken away upon the tenth day the lice were sent upon the eleventh day the swarmes of noisome flies are threatned upon the next day being the twelfth they are sent and the morrow after they are taken away chap. 8.29 which was the 13. day upon the 14. the fifth plague of the murrane of cattell is threatned the morrow after it is sent chap. 9.6 which was the 15. day upon the 16. day the sixt plague of botches and sores followeth the 17. day the 7. plague of haile is threatned sent the next day chap. 9.18 which was the 18. day and taken away the next which was the 19. day on the 20. day the 8. plague of grashoppers is threatned sent the 21. day and removed the 22. day the three dayes following the thicke darknesse came chap. 10.22 the 23.24 and 25· dayes upon the 26. day Pharaoh expelled Moses from his presence and about midnight following the beginning of the 28. day the first borne were slaine So that from the first plague to the last there was not above a moneth the last plague then of the slaughter of the first borne falling upon the 14. day of Nisan the first moneth of the Hebrewes the first began about the middle of Adar the last moneth which answereth to our February as Nison doth unto March Pererius And that it is more likely that all these plagues came together in the space of one moneth rather than of twelve moneths it may thus appeare first because the plagues following one immediatly upon another without any pause or respite they were so much the more grievous and this was the strong hand of God whereby Pharaoh was constrained to let Israel goe chap. 6.1 Secondly the plagues were such as Egypt never saw nor felt before chap. 9.24 and 10.14 and if they had continued long the Egyptians could not have endured Thirdly whereas the Israelites spent full forty yeeres in the wildernesse Iosh. 5.6 and Mosâ—s was 80. yeere old chap. 7.7 before any of the plagues began and 120. yeere old in the end of the 40. yeeres travell in the wildernesse Deut. 34. much time could not bee spent in Egypt after the hand of God by the ministry of Moses began to worke upon them QUEST XXX Whether the good Angels or bad were the ministers of the Egyptian plagues COncerning the author of these plagues there is no question but that they came from God who thereby did most justly punish the Egyptians for the unjust vexation of his people for so the Lord saith He will smite Egypt with all his wonders chap. 3.20 But there ariseth a greater doubt who were the ministers of these plagues whether the good angels or evill 1. Genebrard thinketh because it is said Psalm 78.49 By the sending of evill Angels that the evill spirits were executioners of these plagues But Augustines reason is very strong against this opinion for in the two first plagues which were counterfeited by the Sorcerers it is evident that the evill Angels were doers by whom the Magicians wrought they certainly were not the ministers of the true plagues for then as he saith Angeli mali ex utraque parte consisterent the evill Angels should be of both sides hinc illos affligentes inde fallentes afflâ—cting the Egyptians on the side and deceiving them on the other If the evill Angels then were not ministers of the first plagues neither were they used in the rest and beside we have a more evident argument that when in the third plague the Sorcerers attempted to doe the like they could not the Lord inhibited and restrained the evill spirits that they should worke no longer by their ministers the Sorcerers If the Lord restrained their power then he loosed it not or used it 2. Wherefore they are called evill Angels not in respect of their office but of the effect because they were messengers and ministers of evill plagues Perer. 3. But I thinke with Iunius that it is not necessary here to understand Angels for those ministring spirits but the word malacâ— may here signifie messengers and is referred to Moses and Aaron that were the messengers and ministers of these plagues And this interpretation is confirmed by two reasons because in this historie it is directly expressed that most of the plagues were procured by Moses and Aaron as the three first by Aaron the sixt seventh eight and ninth by Moses the fourth and fift though it be not expressed yet it may bee supposed to bee done by the same instruments and againe that place Psalm 105.26 may helpe to expound this Hee sent Moses his servant and Aaron whom he had chosen they shewed among them the message of his signes The messengers then and ministers of these evill plagues were Moses and Aaron 4. Yet I deny not but that God used also therein the ministry of his Angels as it is evident in the last plague of the destruction of the first borne Exod. 12.3 but the meaning of this place in the Psalme is more properly referred to Moses and Aaron And although God useth both the ministry of good Angels in punishing the wicked as in the overthrow of Sodom and Gomorrha and of the evill sometime to trie the righteous as in the temptation of Iob much more in judging the wicked yet in this place for the reasons before alleaged the good Angels are thought rather to have beene used than the evill QUEST XXXI For what ends and causes the Lord wrought such wonders in Egypt THe ends wherefore it pleased the Lord thus to judge Egypt and to shew his mighty workes were divers 1. That the Lord might take just revenge of the Egyptians for the unrighteous vexing and oppressing of his people Exod. 4.23 2. That they by this meanes might bee forced to let Israel goe Exod. 6.1 3. That Gods power might bee knowne to all the world which exceedeth the law of nature or naturall things and that his justice might be made manifest in judging the wicked so the Lord saith For thâ—â— cause have I appointed thee to shew my power in thee and to declare my name throughout all the world Exod. 9.16 4. That the Hebrewes and people of God hereby might perceive the singular care and love of God toward them as Moses urgeth Deut. 4.20 The Lord hath taken you and brought you out of the iron fâ—rnace out of Egypt 5. That the fame of these great workes might keepe other nations in feare and awe of them by whom they should passe that they should not molest or trouble them neither that the Hebâ—ewes should be affraid of them so Rahab saith Iosh. 2.10 We have heard how the Lord dried up the water of the red sea before you when yee came out of Egypt To this purpose the
Priests of the Philistims thus say Wherefore harden yee your hearts as the Egyptians and Pharaoh hardned their hearts when he wrought wonderfully among them 1. Sam. 6 6. 6. That the Hebrewes by the remembrance of these great workes should bee kept in obedience to the law of God as it is therefore set before the ten Commandements Exod. â—0 2 7. That the just confusion and subversion of the Egyptians might bee made manifest to all men that hardned their hearts notwithstanding such grievous plagues Perer. QUEST XXXII Who were exempted from the plagues of Egypt FUrther it will be inquired who were exempted from these plagues in Egypt whether they were generally upon all 1. It is certaine that all the Israelites that dwelt in the land of Goshen were exempted wherein three things are to be considered first that although this exception and reservation bee expressed only in five plagues as in the swarmes of noisome flies and beasts chap. 8.23 in the murrane of the cattell chap. 9.7 in the haile chap 9.26 the thicke darknesse chap. 20.23 and in the destruction of the first borne chap. 12.23 Yet by the same analogy it is to be understood that the Israelites were also freed from â—he rest of the plagues Secondly mention is first made of this privilege in the fourth plague when the Sorcerers were hindred from working for this cause that whereas before they tried their skill in their counterfeit signes in the land of Goshen for in all Egypt the plagues overspread and from thence it is like that they had the water which they turned into bloud now it is insinuated that they had no longer power to doe any such thing no not in the land of Goshen as they had before Thirdly not onely the persons of the people of Israel were free as Exod. 12.23 from the death of the first borne but even their cattell chap. 9.7 and their ground the land of Goshen where they dwelt chap. 8.22 2. Another sort is likely also to have beene exempted from these plagues namely such strangers as sojourned of other nations in Egypt for the story runneth upon the Egyptians that they were plagued because they only were guilty of the wrong done to the Lords people the other that were not accessary might either withdraw themselves out of Egypt seeing the hand of God so heavy upon them or they might through the mercy of God be spared 3. Whereas these plagues did most of all light upon Pharaoh and next upon the Ministers and Officers of his Kingdome as the chiefe authors of the affliction of the Israelites and then generally upon all the common sort of people who executed the Kings cruell edict for the drowning of the Hebrewes children Exod. 2.23 yet wee are to thinke that although in other generall plagues which came upon Israel many righteous persons did suffer in the calamity of the City as in the destruction of Jerusalem and the Babylonian captivity yet that in these universall plagues they that feared God of the Egyptians were spared as is expresly mentioned in the seventh plague that they which feared the word of the Lord among the servants of Pharaoh were delivered from it chap. 9.20 that hereby it might appeare that the Egyptians were punished for their cruelty towards the Lords people Perer. QUEST XXXIII Whether the Egyptians which inhabited with Israel in the land of Goshen were exempted from the plagues BUt it is more doubted of the Egyptians which dwelt among the Israelites in the land of Goshen for they were mingled together as is evident chap 3.22 whether they were freed from these generall plagues 1. Thostatus thinketh thaâ— they also tasted of all the plagues as well as the rest of Egypt because their hatred was no lesse towards the Lords people But in some plagues as in the fourth of the swarmes and in the seventh of the haile it is affirmed that there were none in the land of Goshen If the Country were freed then the inhabitans also and though these Egyptians that cohabited were haters of them also yet the Lord might spare them for his peoples sake because some plagues should also have touched the Israelites if they had fallen upon their neighbours as the haile and lightning 2. Augustine thinketh that the Egyptians inhabiting Goshen were free from all the plagues but the last upon the first borne because this was upon their persons the other upon the ground it selfe wherein Goshen was privileged quaest 44. in Exod. But this is not like neither for in the fifth plague only the cattell and beasts of Israel are preserved from the murrane chap. 9.4 the beasts of the Egyptians though dwelling among Israel cannot bee said to bee the cattell of Israel 3 Wherefore this distinction and difference must bee made that all those plagues which might be inflicted upon the persons or substance of the Egyptians without any damage or annoyance to the Israelites among whom they dwelt did as well fall upon them as other Egyptians as such plagues as their persons were smitten with as the sixth of botches and sores and the tenth of the first borne as also which fell upon their cattell as the fifth plague likewise the ninth plague of darknesse come upon the Egyptians also who as it is observed Wisdome 18.1 did heare the Israelites but saw them not even the Egyptians which were neighbours to the Israelites felt of that plague also But from the other plagues which were an annoyance to the ground it selfe and to all the inhabitans even the Egyptians also were freed that cohabited with them as from the plague of waters turned into bloud for herein the Egyptians there dwelling could not be punished but the harme would likewise redound to the Israelites such were the plagues of the frogs lice swarmes haile grashoppers which were noisome to all the inhabitants where they fell and in some of these plagues it is expressed directly that the land of Goshen was free as chap. 8.22 in the 4. plague of the swarmes and in the 7. of the haile chap. 9.26 QUEST XXXIV Of the diversity in the manner of the plagues THe last of these generall considerations is both of the divers manner of inflicting these plagues and of Pharaohs divers behaviour that is for the diversity of the plagues some of them were sent upon their persons as the 6.9 and 10. some upon their cattell as the fifth some upon their fruits as the seventh some upon the water and the earth as the rest some continued seven dayes as the first some three as the ninth most of them but one as is shewed before Quest. 29. Some of them are sent without any warning given before as the third plague chap. 8.16 and the sixt chap. 9.8 and the ninth chap. 10.20 Some plagues are expresly mentioned to have beene removed by the prayer of Moses as the second of frogs chap. 8.9 the fourth of swarmes chap. 8.30 the seventh of haile and lightning chap. 9.33 the eight of the
Against the power of pride he put on humility against spiritual malice and impiety he armed himself with charity QUEST X. Why now it is said His name is Iehovah Vers. 3. HIs name is Iehovah 1. The Latine translator readeth Omnipotent is his name which although it be true of God that he is omnipotent in himselfe and so the name of God signifieth God himselfe and that by the invocation of the name of God miracles and wonderfull things are wrought as Moses here when he stretched out his rod upon the sea did also invocate and call upon the name of God yet it is not the meaning of this place where in the Hebrew it is Iehovah which signifieth not omnipotent but is a peculiat name which is given unto God in Scripture 2. The true reading is Iehovah is his name which Oleaster deriving of hovah which signifieth destruction maketh this to be the meaning that the Lord had now shewed himselfe Iehovah in the destruction and overthrow of his enemies but the word being 〈◊〉 â—ather of â—â—aiah to be as of the same root the Lord calleth himselfe Eheje Exod. 3.13 the Lord nâ—w sheweth 〈…〉 Iehovah in making goo◠〈◊〉 promises in delivering of his people and in shewing his Majestie and power that 〈…〉 before made himselfe knowne to Moses by his name Iehovah Exod. 6. so now as a mightie Iehovah he performeth that which there 〈◊〉 promised Simler See more of the name Iehovah Exod. chap. 6. quâ—st 7. and before QUEST XI Of the name of the Captaine see over 〈◊〉 Vers. 4. HIâ— chosen captaines c. they sank like 〈…〉 1. The word is 〈…〉 signifieth 〈…〉 captaines over 〈…〉 thinke they were so called 〈…〉 because they were iâ— the next place 〈…〉 King as Daniel was one of the 〈◊〉 that 〈…〉 the other governours Dan. 6.3 Hier. in 5. cap. Dan. Some because they were in the third place from the King Piscat Gregor Nyssen upon this song bringeth divers interpretations as they were called tristatâ— that â—ode upon three horses or they which could stand against three or they which had the third place in the battel that if the first and second were slaine they might stand up in their place Hâ—sychius saith they were so called which were of the Kings guard which used three speares Origen hom 6. in Exod. fleeth to a mysticall sense who applieth these tristatas to those three wayes wherein a man sinneth in thought word and deed and such other allegoricall applications he hath which come not neere the point But the most probable conjecture is that they were so called as Greg. Nyssen in the former place alleageth because in every chariot there were three one to guide the chariot one to fight another to defend But I like Cajetans conceit rather that thinketh there were in every chariot nine three on each side and three before and that every chariot had his Captaine as it may be gathered cap. 14.7 If every chariot had his peculiar captaine it is like there were more than three in a chariot this sense the Septuagint do favour calling them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the triarie captaines riders so that these captaines were such as rid in the chariots Ex Perer. 2. The chiefe Captaines then are drowned in the red sea as before they made the waters red with the bloud of the Hebrewes children and as both King and Princes consented in crueltie so are they joyned in punishment Pellican 3 The Lord is said to cast them into the sea the word is jarah taken from archers that as an arrow is cast speedily and with strength out of a bow so were they with violence cast into the sea Borrh. and as a stone sinketh and never riseth againe and being throwne it falleth with violence such was the destruction of Pharaoh with violence not to be resisted and they sanke as a stone that lieth still never to be recovered Ferus 4. To the same purpose afterward they are said to be consumed as stubble to shew their speedie destruction as stubble is easilie set on fire Simler But as the fire which consumeth the stubble purgeth the gold so the Israelites came forth of the sea like gold that whereas they were murmurers before now they do give thankes unto God Borrh. QUEST XII What is meant by the blast of his nostrils Vers. 8. BY the blast of thy nostrils the waters were gathered 1. Some understand by this phrase the wrath of God Simler But he made mention of the wrath of God immediately before and the dividing of the waters was a worke of Gods mercy and favour to deliver his people not of wrath and afterward Moses expoundeth himselfe Thou blewest with the wind vers 10. whereof mention is made before chap. 14.21 how the Lord sent a strong Eastwind Iun. Vatab. 2. And by this phrase how easily the Lord can confound the wicked Levi attactu Dei concidunt omnia By the least touch even by the blast of his mouth all things do fall to the ground Pellican Si hoc solo spiritu potuit quid poterit cum veneriâ— cum Majestate If the Lord could do this with his breath what is he able to do when he commeth in his Majestie Ferus 3. And in that he saith the depthes were conâ—ealed together where the word is kaphâ— which properly signifieth the running or setting together of cheese Borrh. it sheweth how easily the Lord commandeth his greatest creatures that even he can cause the waters of the sea to come together as curdâ— and cheese And in that it is added the Depthes were congealed together in the heart of the sea it declareth that they went not thorow the sides of the sea only fetching a compasse like a semicircle about but that they went into the middest and heart of the sea Simler QUEST XIII Of the vaine boasting of the Egyptians Vers. 9. THe enemie said I will pursue I will overtake 1. The Egyptians are heere brought forth as it were upon a stage vaunting and boasting themselves which kind of figure called Prosopopeia doth more fully and emphatically set forth how the Lord disappointed them of their purpose than if it had been expressed by a simple narration Simler After the same manner Siceras mother is brought in speaking and vaunting of the victory Iud. 5. 2. This doth not only shew the pride and haughtines of the enemie but the great power of God that whereas they made account of the victorie comming with chariots and horse against naked and unarmed people yet the Lord delivered them as snatching the prey from betweene their teeth Calvin 3. And three things they purposed and promised themselves to be inriched by the spoile of them Vatab. And they purposed to put many to the sword as Moses and Aaron and the principall and to take the rest captive and to bring them againe into their service and to possesse them as their inheritance Simler For so the word is best translated as is shewed before in the
divers readings QUEST XIV What are the strong before whom the Lord is preferred Vers. 11. WHo is like unto the Lord among the mightie 1. This being uttered with an interrogation is more emphaticall than if it had been barely affirmed Calvin 2. The most reade Among the Gods But the word eâ—lim is also taken for the Mightie as Psalm 29.1 Give unto the Lord yee sonnes of the mightie give unto the Lord glorie and it hath a more generall signification preferring God before the Angels both good and evill which of the latter sort assisted the Magicians against Moses and before the Idols of the Egyptians upon whom the Lord also executed judgement chap. 12.12 and before the mightie of the earth for Pharaoh and his Princes were confounded 3. This exposition is warranted by the like place Psal. 89.6 Who is equall to the Lord in the heavens and who is like the Lord among the sonnes of the strong Psal. 89.6 QUEST XV. How the Lord is said to be fearefull in praises Vers. 11. WHo is like thee so glorious 1. In three things God is preferred before all other in holinesse for the very Angels are imperfect in his fight in feare and reverence none is so to be reverenced as the Lord whose glory the Angels cannot endure to behold and in the power of his workes Siml 2. He is said to be fearefull in praises which some do interpret that whereas the Devils are feared because they worke mischiefe God is feared because his workes are mercifull and praise-worthy as it is in the Psal. 130.3 Mercy is with thee that thou mayest be feared Some expound it that God is not to be praised without feare and trembling but the fittest sense is Quod Deus non potest rite laudâ—ri 〈◊〉 rapiuntur omnes in stuporem That God cannot duly be praised but all men fall into astonishment no man can praise him as he is worthy Calv. To this purpose the Prophet David Psal. 89.7 God is very terrible in the assemblies of his Saints Even the Saints the holy Angels do tremble and wonder when they consider Gods praises 3. Lastly God is said to doe wonders many things amongst men are counted wonders which wise men doe not admire and many things are miraculous even unto wise men which are not so to the Angels but God doth wonders which are an astonishment even to the Angels Simler QUEST XVI Wherein the Egyptians are compared unto lead Vers. 10. THey sanke as lead in the mighty waters c. 1. Impurissimo metallo comparantur They are compared to the most impure mettall not to silver and gold but to lead which is called ghophereth derived of ghophir which signifieth dust or earth because lead is of the most terrene and earthly nature of all the metals Borrh. 2. Likewise they are compared to lead Quia peccatum sua mole ad inferna trahit Because sinne by the waight thereof draweth into hell And therefore by the Prophet wickednesse is compared to a talent of lead Zachar. 5.7 Ferus 3. Neither in respect of the waight of their sinne onely but of the heavinesse of their judgement doth 〈◊〉 similitude agree unto them Onere perfidiae gravitate judicii divini in altum depressi They are borne downe into the deepe with the burden of their sinne and the heavinesse of Gods judgement Borrh. 4. And beside Nullus fuit evitandi locus There was no way for them to escape as lead swimmeth not neither floteth in the waters but sinketh downe to the bottome Osiander 5. Beside whereas Omnia qua in opere metallorum conflatoriâ— usurpantur hic nominantur All things which are used in melting of mettals are here named as fire spirit or wind lead Borrh. Herein also they are likened unto lead because that mettall is soonest of all metals melted wasted and consumed in the fire and so the wicked are swept away with Gods judgements whereas the righteous are thereby tried and purified as silver and gold So the Prophet Ieremy saith The bellowes are burnt the lead is consumed in the fire Ier. 6.29 6. Likewise this similitude sheweth that this their sinking downe like lead betokeneth their everlasting punishment Malitia graves importabiles Deo hominibus abjiciuntur in abyssum inferni cum Satanâ— Angelis illius discruciandi They being weighed downe with malice and importable to God and men are cast downe into the bottome of hell for ever to â—e tormented with Satan and his Angels Pellican QUEST XVII How the earth is said to have swallowed them Vers. 12. THe earth swallowed them 1. Neither is the water here understood by the earth as the earth is sometime taken for this inferiour part of the world as when God is said to have made the heaven and the earth as August quaest 54. in Exod. for this were somewhat coact 2. Neither yet did the earth open and devour them as the water swallowed them as Vatab. For if they had beene swallowed up of the earth as Core Dathan and Abiram were the Scripture would not have concealed so great a miracle 3. Neither are they said to be devoured of the earth Quia in limo haeserunt Because they did sticke in the mudde as Simler For they were cast up upon the land 4. Neither is the meaning Subitò perierunt aâ— sâ— eos terra deglutivisset That they perished suddenly as though the earth had swallowed them Osiander For this is not a similitude but a narration of the fact 5. Therefore by the earth here is understood Alvens â—â—ariâ— The chanell of the sea hemmed in and compassed of the mountaines as Ionas described the bottome of the sea I went downe to the bottome of the mountaines the earth with her barres was about mee for ever Ionah 2.6 Iun. 6. Ferus by the earth understandeth hell Vbi nullus ordo sed sempiternus horror inhabitat Where there is no order but everlasting horrour and confusion But the other sense better agreeth to the historie 7. Wherein appeareth the correspondency of the judgement of their state Amatores terrenâ—rum devâ—rabuntur à terra The lovers of earthly things are devoured of the earth Pellican QUEST XVIII How the Lord will lead and carry his people Vers. 13. THou wilt carry them in thy strength unto thine holy habitation 1. The word in the originall is in the preterperfect tense Thou hast carried not that Moses only wisheth that the Lord would carry them to the land of promise but he speaketh confidently that the Lord which had redeemed them would not now leave them till he had accomplished his good worke toward them and it is the manner of Prophets to speake of things to come as already done and past because of the certainty of Gods promises Siml 2. Here Moses useth two effectuall words the one is â—achah which signifieth to leade as a shepheard leadeth which sheweth the provident care of God as a faithfull and carefull shepheard leading his people like sheep Siml The other
reputation Marbach As Iosephus writeth how Alexander the Great when the high Priest met him adorned with his Priestly attire reverenced him and adored the great God of heaven in him whose Priest he was 3. Beside the comelinesse and outward glorie of the Priestly attire there was another cause of their institution specialiâ— actiâ— ipsarum vestâ—um the speciall action and use of those garments for some of them were for some speciall ministration and service as the breastplate which was set with twelve precious stones in remembrance of the twelve tribes of Israel Tostat. quaest 1. 4. Ornatus exterior veri spiritualis defectum notavit The outward adorning noted the defect of the true spirituall ornaments c. Calvin And hereby was signified the insufficiencie of Aarons Priesthood 5. And God by this glittering shew of the Priestly garments voluit plâ—â— quam Angelicum 〈…〉 splâ—ndorem ostendere would set forth the more than Angelicall brightnesse of all vertues which should shine in Christ. 6. And as those vertues served ad vitia â—egenda to cover the faulâ—s of the bodie so wee are thereby taught that we must come before God not cloathed withouâ— owne righteousnesse but apparelled with Christs robes which shall make us to appeare comely in the light of God Simler QUEST VI. Of the cunning men that wrought in the Tabernacle Vers. 3. THou shalt speake to all cunning men whom I have filled 1. Although there might be men of ordinarie skill in the host yet that had not beene sufficient for this extraordinarie worke Coâ—munis peritia non satisfecisset huic operi Common skill had not beene answerable to this worke Gallas and therefore the Lord infused into them a speciall gift of understanding and dexteritie to worke in all kinde of curious worke 2. And it is probable that these principall and chiefe workmen had not onely their skill and knowledge increased which they were indued with before but that the Lord did wholly and absolutely infuse into them the knowledge of these Arts as the text is that God had filled them with the Spirit of wisdome Oleaster Like as the twelve Apostles were men altogether unlearned whom God used in the spirituall building up of the Church as these were emploied in the materiall Tabernacle 3. These were not onely endued with an understanding heart to invent curious works and give direction to others but their hands and other parts of their bodie were fitted accordingly for the execution and practice and finishing of these works And chap 31.4 it is said they were filled with wisdome c. to finde our curious works to worke in gold and silver c. They did not onely invent and finde them out but did also helpe to worke themselves Tostat. qu. 4. 4. It may be that such like works quotidie nunc fiunt c. are now made in many places but then in that simple age and rude time such things having not beene seene before these curious works seemed strange and admirable Tostat. qu. 2. QUEST VII Whether this gift of cunning and wisdome remained in the workmen after the Tabernacle was finished TOstatus here putteth forth a question whether after that the Tabernacle and the worke thereof was finished these cunning men still retained this gift of understanding in Sciences and Arts. 1. The negative part may bee thus proved that their knowledge and skill then ceased because there was no more use thereof after they had finished that worke for the which it was given them As also like as the gift of prophecie alwaies continued not with the Prophets but during that time onely wherein they prophesied 2. But Tostatus here answereth that though the worke were ended for the which the cunning men were indued with such wisdome yet it was not necessarie that the gift should be taken from them though the act were discontinued and againe there is difference betweene an habit of the minde and an act onely of the minde The Prophets had not a Propheticall habit infused but onely an actuall illumination was sent upon them while they prophesied and that illumination being intermitted they left prophesying and therefore he concludeth Deum non abstulisse habitus iâ—fusos That God did not take away from them the habits of these Arts and Sciences infused after the Tabernacle was finished quast 3. 3. But the more probable opinion is that this gift was neither altogether lost which they had received neither yet did it wholly remaine for these workmen were indued with a double facultie one was in the illumination of their minde to invent how to fashion the worke according to Moses direction and that platforme which was shewed in the mount the other was a dexteritie and agilitie in their hand to worke that which they had devised and invented The first of these being a propheticall gift and proceeding of a speciall instinct to invent and find out worke answerable to the patterne ceased and was intermitted in them after the Tabernacle was finished for it was an act rather of the minde than an habit neither was there any cause why that inward instinct should continue the end being atchieved wherefore it was first infused But the other facultie in their handiworke which was increased by their practice and experience and was confirmed by use and custome could not be so soone forgotten and laid aside it is not unlike but that the same remained still which they might have put in practice in other works and buildings if there had beene occasion offered QUEST VIII Of the number of the Priestly garments and ornaments Vers. 4. NOw these shall be the garments 1. Beda is of opinion that there were but eight kinde of garments in all which the high Priest was apparelled with namely these 1. The breast-plate or pectorall for the breast 2. The Ephod for the shoulders 3. The robe 4 And coat for the whole bodie 5. The Miter for the head 6. And the girdle for the waste 7. The linen breeches to cover the secret parts 8. And the plate of gold for the Miter whereof three the linen breeches the linen coat and the girdle were common to the inferiour Priests But Beda is greatly deceived and in these three points 1. The coat here named called cetoneth tashebets the embroidered coat was not common unto the inferiour Priests but peculiar to the high Priest vers 39. Moses is bid to make Aarons sonnes coats also cetâ—neth but they were not embroidered vers 40. 2. The high Priest also had a kinde of girdle proper to himselfe which was made of needle worke vers 39. and the inferiour Priests also had other girdles beside vers 40. 3. The other Priests also had bonnets which were of a divers fashion from the Miter which was made for the high Priest vers 40. 2. R. Salomon maketh but nine parcels of the Priestly attire and Ribera likewise namely foure which were common to all the Priests the linen breeches the linen coat girdle and bonnet and
altari of the Ministerie of the high Priest upon that Altar which is called most holy And againe if in this respect it was said to be in the most holy place by the same reason the brazen Altar should be said to be there for that is also called most holy chap. 29.37 3. Some thinke that aureum thuribulum the golden censer which the Apostle speaketh of was not the golden Altar but a golden censer which was kept in the most holy place wherein the high Priest offered incense when he went into the holy place once in the yeare Of this opinion is Thomas and Lyranus in 9. Hebr. and before them Hierom. But this cannot be so for these reasons 1. Because in Moses description of the Tabernacle and all things thereto belonging there is no mention made of any such golden censer in the most holy place 2. If the Apostle did not thereby meane the golden Altar then had he omitted one of the principall things in the Sanctuarie which he would not doe 3. Againe the high Priest is first bidden to take a censer full of burning coales of the Altar before the Lord and so bring it within the veile Levit. 16.12 He then had not the censer within the veile but without Tostat. qu. 6. Riber lib. 2. cap. 8. 4. And Iosephus also calleth the Altar of incense without the veile thuribulum the censer and the Syriake Interpreter domum aromatum the house of perfume 4. Ribera thinketh therefore that the most holy place is said to have the golden Altar quia ad ejus ministerium deputatum est not because it was in it but because it belonged to the service thereof for thence the high Priest tooke the burning coales and incense when he went to make reconciliation once in the yeare in the most holy place 5. But I rather take Tostatus solution here because the golden Altar aliquem modum fitus specialeâ— habebat respectu veli had a speciall kinde of situation in respect of the veile which was before the Arke being had before it as it is said to be set lippens before the veile and therefore the holy place behinde the second veile may be said to have it in respect of the neere situation to the veile So 1 King 6.22 it is said asher ladebir the altar which was to the oracle or by the oracle And Levit. 16.18 it is called the Altar which was befoâ—◠〈…〉 was next unto the veile before the Mercie seat where Gods presence was Ribera 〈…〉 QUEST 〈…〉 commanded to be burned morning and evening Vers. 7. ANd Aaron shall 〈…〉 sweet incense c. 1. Thomas thinketh that the 〈…〉 pointed to be 〈◊〉 upon the golden Altar to this end to qualifie the 〈…〉 which did arise from the sacrifices of flesh which were offered 〈…〉 and therefore everie morning and evening the incense was burned about 〈…〉 sacrifice was offered But Tostatus thus confuteth the opinion of Thomâ—◠〈…〉 not burned just at the same time but somewhat before the morning sacrific◠〈…〉 after the evening sacrifice for the incense in the evening was offered when the 〈…〉 it began to be darke but the evening sacrifice was not deferred so long but was prepar◠〈…〉 houre which Act. 3.1 is called the ninth houre of prayer 2. Though it had concurred with the morning and evening sacrifice yet there were other extraordinarie sacrifices which were offered at other times when the incense burned not 3. And though it might serve to mitigate the savour of one lamb offered morning and evening yet it could not helpe this inconvenience when many sacrifices were offered yea thousands as at the dedication of Salomons Temple 4. And if the incense had been to this end it should rather have beene appointed to bee burned in the same place where the smell of the sacrifices was in the outward Court than within in the Tabernacle 5. It is verie like that God so provided as that the smell of the burnt sacrifices was not grievous and irksome or offensive but that rather was by some supernaturall worke than by naturall meanes 2. Therefore this was rather the end why incense was offered ad majorem reverentiam cultus for more reverence of Gods worship As among men it is counted an honour to entertaine great persons with sweet odours and the Gentiles did honour their gods with incense so the Lord would hereby adorne the service of the Tabernacle Tostat. qu. 4. And beside the Lord would hereby have shadowed forth the spirituall incense of his people which are their prayers as the Prophet David faith Let my prayer bee directed in thy sight as incense Psal. 141.2 Borrh. And the golden Altar was a lively type of Christ by whom the spirituall incense of our prayers is acceptable unto God Apoc. 8.3 QUEST IX Whether any of the lamps burned by day Vers. 7. WHen he dresseth the lamps thereof 1. Tostatus following Iosephus thinketh that all the seven lamps of the golden candlesticke burned and gave light in the night but three of them only in the day and that in the morning the Priest did put out foure of them and at night againe hee did set them up So also Lyranus 2. But I rather herein suscribe to the opinion of Vatablus and Oleaster with others that the lamps mane mundabantur vespere accendebantur were cleansed onely in the morning and lighted in the evening c. And so much may be gathered here by the diversitie of the phrase here used in the morning it is said behetibo in making of them good that is cleansing of them in the evening behaghaloth in causing them to ascend that is kindling of them Iun. or setting of them up Vatab. Likewise chap. 27.21 they are said to be dressed from the evening to the morning that is to burne so long See more hereof upon the question upon that place handled before QUEST X. What things were inhibited to be offered upon the golden Altar Vers. 9. YEE shall offer no strange incense 1. Foure things are forbidden to be offered upon this golden Altar strange incense that is made after another composition than the holy perfume afterward in this chapter prescribed to be made burnt sacrifices of beasts oblations which were ex aridiâ— of dry things and drinke offerings of liquid things Lyran. 2. The reasons hereof were these that if any other kinde of incense should be used redundaret in quandam irreverentiam it would tend to a certaine irreverence in Gods service and it was not fit to offer any sacrifices or oblations upon that Altar 1. Because the fire ascending upon the Altar might have put the Tabernacle in danger which was covered with curtaines or with the smoake it would have defaced the beautie and abated the colour of them 2. Beside the sacrifices with bloud would have imbrued the Altar and so annoyed the Sanctuarie 3. The Altar in respect of the smalnesse being but a cubit square was not fit for that service 4. Neither was
burning of the rest of the seditious with fire Numb 16. But as well this as all other wonders which the Lord did for his people must be here comprehended seeing the covenant was made with them all 6. Wherefore here are understood better all those wonders which God wrought for the people in the desart by Moses and afterward in Canaan under Ioshua Iun. Marbach As the destruction of the foresaid rebellious company the dividing of the waters of Jordan the standing still of the Sunne Lyran. The overthrow and subversion of the Cananites and the victorious conquest over them Calvin Balaams asse spake and God miraculously turned his cursing into blessing Simler To know then what these marvels were we must learne out of the rest of the bookes following what great things the Lord did for his people Gallas Osiander QUEST XXIII Why the Girgashites are here omitted Vers. 11. I Will cast out before thee the Amorites c. Here are only six nations of the Canaanites rehearsed the Girgashites are omitted 1. Lippoman thinketh this to be the reason thereof because before the entrance of the Israelites into the land of Canaan forte de terra illa recesserat it may be that they were departed out of the country But it is like that they would rather have made a league with Ioshua as the Gibeonites did than have forsaken their country for feare of the Israelites 2. Some thinke they are not named because they did not fight against Ioshua Ex Tostat. quaest 79. in Exod. 23. But the contrary appeareth Iosh. 4.10 where the Girgashites are rehearsed among those nations whom the Lord would cast out before them And none of the Canaanites saving onely the Gibeonites are said to have made peace with Ioshuah Iosh. 11.19 3. The Septuagint whose manner is to supply out of one place that which is wanting in another doe here also insert the Girgashite But this is too great boldnesse to adde any thing to the authenticall originall 4. Wherefore the Girgashites either being a small people might be comprehended under the rest Tostat Or by a Synecdoche when part is taken for the whole under these nations here named the other also are signified which is the reason that sometime two or three of these nations are set downe often for all the rest Calvin QUEST XXIV How it stood with Gods justice to destroy all the inhabitants of Canaan I Will cast out It may seeme both a cruell edict decreed of God for the utter extirpation of these inhabitants of Canaan and as cruelly to have beene executed by the Israelites 1. The equity of God in decreeing this to be done may thus appeare 1. If God might rightfully assigne that country unto his people as the earth is the Lords and the fulnesse thereof he may dispose of it at his pleasure then by the same right it was lawfull for the Lord to expell and root out the former inhabitants 2. Yet there is another reason beside of Gods equity the Lord had now spared them a long time even 400. yeeres expecting their repentance and they waxed worse The Lord said in Abrahams time and to Abraham the sinnes of the Amorites were not yet full Genes 15.16 Now then after so long patience in forbearing these wicked nations non fuit crudelitas poenae gravitate moram pensare it was no cruelty with greatnesse of punishment to recompense the long stay thereof Calvin 3. The earth is said to have spued out this people for their great impiety Si mortuo elemento intolerabilis est impietas c. If their impiety were intolerable to the very dead element how much more might the Lord exercise his judgement with rigour Calvin 4. Againe the Lord having decreed to plant his people in Canaan was to expell the idolatrous inhabitants lest they might have beene a ruine and occasion of falling to his people Marbach 2. And as the Lord decree was just againe these wicked inhabitants so the execution thereof by the Israelites in destroying them all was also just 1. Because non est hominiâ— revocare pâ—â—am c. It is not in mans power to revoke the punishment decreed by the Lord for then they should have incurred the same penalty themselves as the Lord by his Prophet said to Ahab who had let Benhadad goe Because thou hast let goe out of thine hand a man whom I appointed to dye thy life shall goe for his Marbach 2. Seeing the victory and conquest of those nations was only of the Lord it was just and right ipsum leges victoriae statuere that he should set the lawes of the victory who were to be spared who not therefore the Israelites could not alter any part of Gods will on that behalfe Gallas 3. And if the Israelites had spared them privassent se legitima haereditate c. they had deprived themselves of the lawfull inheritance which was ordained them of God Calvin QUEST XXV Why they were to make no compact with the Canaanites Vers. 12. THou shalt make no compact with them 1. The Israelites are specially warned to take heed of the Canaanites to make no league with them because they were most in danger to be corrupted by them seeing they were not all destroyed at once but many remained and dwelt among them not only in Cities by themselves as the Canaanites had their Cities in the midst of Ephraim and Manasses Iosh. 16.10 and 17.16 but they dwelt among them in the same City as the Jebusites did in Jerusalem Iosh. 15.63 there was not so much danger to be feared by the nations which were further off and therefore when they tooke any of their Cities they might save their persons alive but if it were a City of the Canaanites they were to save none alive Deut. 20.15 16. Tostat. quaest 12. 2. Another cause of this prohibition was the great impiety and wickednesse of the Canaanites among whom was practised all ungodlinesse for the which cause their land spued them out Levit. 18.28 And this reason is touched here Lest they bee the cause of thy ruine this amity and league betweene them might be a meanes to draw them to idolatry Marbach 3. Further the Lord had appointed the Canaanites to destruction and therefore with such as were Gods enemies no league was to be made Simler 4. By this meanes also legitima sua haereditate privarent they should deprive themselves of their lawfull inheritance which the Lord had promised to Abraham Isaack and Iacob and to their seed Simler 5. Duos pessimos fructus illiciti foederis numerat He reckoneth up two very bad fruits of this unlawfull league the land should be defiled with their altars and superstitious monuments which they would erect under the colour of this league and beside humanitatis praetextu populum corrumpent they will corrupt the people under pretense of humanity in calling them to their idolatrous feasts Calvin 6. But all kinde of league and entercourse is not forbidden with nations of
times upon the Sabbath 3. Calvin affirmeth that this is so straitly commanded Vt dies septimus servetur etiam sub periculo communis jacturae That the seventh day should be observed even with the hazard and danger of the common losse But Gallasius better concludeth out of Christs words The Sabbath was made for man that the Jewes were not tied to such necessity in keeping the Sabbath in harvest and seed time but that in any common and apparent danger they might periculo occurrere prevent it 4. Some of the Hebrewes therefore understand this precept of the carnall act of generation which they would have here insinuated by the sowing of seed But beside that if the Scripture here had any such meaning it would have expressed it in plaine words for of such things the Scripture useth to speake exactly and plainly this were to make matrimony and the use thereof unholy Tostat. Though it must be confessed that greater moderation in such carnall delights is to be used when solemne and publike prayer is offered unto God according to S. Pauls counsell 1 Cor. 7.5 5. Therefore the better opinion is that even the rest of the Sabbath was dispensed withall to the Israelites in the times of seed time and harvest upon urgent necessity to prevent some common and imminent danger as if suddenly any inundation were feared which breaking in would destroy the seed or corne or any enemies should attempt to destroy the corne or it should chance to be set on fire it was lawfull even upon the Sabbath laborando succurrere to helpe to save it by labour for if it were lawfull to lead their cattell to water and helpe them out of the ditch upon the Sabbath as our blessed Saviour sheweth Luk. 13 and 14. which concerned but the state of private men much more for the common good was it permitted Tostat. qu. 18. Gallas R. Salom. thinketh it was lawfull upon the Sabbath to gather a sheafe of corne for the first fruits But he hath no warrant for that out of Moses QUEST XLII Whether now Christians are necessarily tyed to keepe the Lords day in seed time and harvest 1. THe Jewes to this day thinke that these workes to sow and reap are by no meanes upon any occasion never so necessary now to be dispensed with and some Christians are as strict now in the keeping of the rest upon the Lords day But this were to Judaize and to enthrall our Christian liberty and to bring us in bondage unto the service of dayes which were appointed for mans benefit as our blessed Saviour saith that the Sabbath was made for man and not man for the Sabbath Mark 2.21 2. Some on the other side give too great liberty upon the Lords day As Calvin hath these words writing upon Exodus chap. 31 1â— Sabbatum quamvis hodâ—t non sit in usu ejus externa observatio aeternum manet ipso effectu sicut circumcisio The Sabbath although the externall observation thereof be not now in use yet it remaineth in the effect as circumcision doth c. This permanent effect of the Sabbath is our cessation and rest from sinne This seemeth to give too great liberty to say that all externall observation of the Sabbath that is of the day of rest should now be out of use and that the Sabbath all rest how no more remaineth than circumcision for this were to make it arbitrary and indifferent whether Christians now should observe a day of holy rest unto the Lord at all or not 3. Oleaster goeth not so farre but he thinketh that though it were not lawfull for the Jewes to intermit the Sabbath then in earing time and harvest yet it is lawfull for Christians now Gallasius giveth this reason Quia ceremoniali observatione liberati sumus Because we are freed from the ceremoniall observation of the Sabbath and therefore he taketh it to be a needlesse question to dispute whether Christians are now bound to keepe the day of rest in seed time and harvest But this is no ceremoniall thing but morall to abstaine from all such workes upon the Lords day which may hinder the service of God 4. Osiander thinketh that by this instance of earing time and harvest all kinde of works were not forbidden the Jewes upon the Sabbath but onely quotidiana illa profana those daily prophane works which might hinder them from the service of God and the same reason may seeme to hold now But there are certaine bodily works which are a greater prophanation of the Lords day than the ordinary works of the calling as to dance to play at football and such like are worse than to dig or delve as Augustine saith of the Jewes Melius toto dit ararent quà m toto die saltarent It were â—etter for them to plow all day than to dance all day 5. I therefore rather condescend to Simlerus that thinketh these things given in instance to be lawfull now upon the Lords day necessitate id postulante necessity so requiring longe arctior fuit observatio Sabbati in lege c. the observation of the Sabbath was more strict in the Law than now under the Gospell c. But men must take heed in earing time and harvest that they make not a necessity without a necessity it ought to be an urgent and extreme necessity indeed which should cause the service of God either wholly to be intermitted or in part hindred QUEST XLIII Why the people were charged to goe up thrice in a yeere to the feasts Vers. 23. THrice in a yeere shall all your men children appeare c. 1. There is a spirituall worship of God which the Israelites were to exhibite unto God at all times and in all places but the externall service which consisted in sacrifices and other solemnities was only to be performed in the Tabernacle whither the people were commanded to resort thrice in a yeere that whereas in their Synagogues at home they had nothing but Moses read unto them lest that they might by discontinuance grow into oblivion of the sacrifices and other solemnities prescribed for the Lords service they were commanded to that end to goe up to revive the memory of them 2. They went up alwayes with some gift as they were not to appeare before the Lord empty ut populus Deo praestaret obsequium that the people might shew their duty unto God 3. And because there was a collection yeerely in the feast of Tabernacles gathered of the people toward the maintenance of the Tabernacle and the services thereof the people were to goe up to contribute to that end Tostat. quaest 20. 4. Necessarium erat ad mutuum consensum in religione fovendum It was necessary also to maintaine a mutuall consent in religion Gallas Whereas if they should have had their severall places of meeting they might have devised new rites 5. And by this meanes the Lords feasts were celebriora more solemne and kept with greater majesty 6.
Hereby also Christ and his Church was prefigured that in him there should be but one shepheard and one sheepfold he should be the only Priest and Mediatour and he should prescribe one Faith one Baptisme Simler See more hereof quest 36. chap. 23. QUEST XLIV Who were bound to goe up to the feasts NOw whereas the males only were to appeare before the Lord 1. The women are excepted because they were unfit both in respect of their domesticall businesse which was to be cared for in the absence of their husbands as also for that they might be often letted by giving sucke or being with child and they were not in regard of the tendernesse of their sex to take so long a journey And yet devout women specially when they dwelt not farre off from the place of the Sanctuary did use to goe up as Anna the mother of Samuel and the Virgin Marie Tostat. quaest 22. 2. As for their servants the men were bound to goe up as well as their masters there was one Law for both the maids also sometime went up with their masters but they were not bound as Deut. 12.18 and chap. 16.14 both they their sonne daughter servant maid were to rejoyce before the Lord in their solemne feasts 3. Neither were all the males bound to go up as the children which were not able to goe nor yet were of discretion to understand what they there heard or saw done Tostatus ibid. 4. Neither were the male children bound to goe up as soone as they began to be of discretion as Tostatus giveth instance of our blessed Saviour who at twelve yeeres old went up with his mother for both that example was extraordinary no childe at those yeeres was to be compared unto Christ and beside when such children went up with their parents it was voluntary not exacted by Law 5. Wherefore such males must be understood qui sub censum transibant which passed under the summe or account who were under twenty Calvin and exceeded not fifty as the Hebrewes thinke Simlerus QUEST XLV Whether all the males were bound every yeere to goe up thrice to the Sanctuarie Vers. 24. I Will cast out the nations before thee 1. Here the Lord prevenâ—â—th an objection the people being required thrice in a yeere to goe up to the Sanctuary might have doubted that their enemies might have taken advantage of their absence and so have invaded them the Lord therefore biddeth them to be secure for that matter for he would cast out their enemies before them and so worke that they should not desire their land and therefore they should not be afraid to goe up to appeare before the Lord Gallasius 2. Some thinke that this Law of appearing thrice in a yeere before the Lord did not binde but untill such time as their borders were enlarged quando secura universa regio futura erat when the whole land should be quiet Cajetane Which Calvin thinketh was not till God having subdued all his enemies Sanctuarium suum locavit in Sion had placed his Sanctuary in Sion c. But this is not like that the people kept not this Law till David and Salomons time for they were commanded to observe all the Lawes and ordinances when they were come into the land of rest Deut. 12.9 So that by inlarging of their coasts is not meant the making of them larger but the planting of them in the land of Canaan Tostat. qu. 22. 3. Some thinke that this never happened unto the Jewes according to the letter that all their enemies were subdued unto them and therefore in futura vitae complebitur it shall be fulfilled in the next life Gloss. interlin But if this had never beene performed how should the people have beene incouraged by this promise to goe up thrice in a yeere True it is that there were some Canaanites still dwelling among them yet were the nations of them destroyed though not every particular one of the nation 4. Some are of opinion that this promise was made with a condition if they did then endevour to keepe their bounds and set watchmen and garrisons in their borders that then the Lord would protect them that the rest of the males might safely goe up Ex Lippom. But when should those males which kept the garrisons have gone up they could not then observe this Law to goe up thrice in a yeere 5. Some thinke that every third yeere only they which dwelt farthest off came up to the Sanctuary and two yeeres they were free because mention is made of tithes to be laid up in the end of three yeeres Deut. 14.29 But that must be understood of another tenth part beside that which was to be paid yeerely vers 22. which they were yeerely to eat before the Lord vers 23. and therefore that cannot stand that every third yeere only they were bound to goe up 6. Tostatus his opinion is because it was both chargeable for them to goe thrice and come thrice that is six times in all in a yeere and they in that time lost their labour at home and beside in the space of six moneths betweene the sixth and seventh moneths wherein all these three principall feasts were observed these six journeyes fell out and within one moneth after their returne from the Passeover they were to come up againe to the feast of the Pentecost He thinketh therefore that they only which dwelt neere hand came up thrice in the yeere they which were further off only went up once in the feast of the Passeover and in the seventh yeere of remission twice in the said feast and at the feast of Tabernacles when they were to heare the Law read unto them Deut. 31.12 quast 21. Contra. 1. The words of the precept are generall Three times in a yeere shall all the males appeare before the Lord Deut. 16.16 there are none excepted 2. Yea speciall order is taken for them which dwelt farre off that they might turne their offering into money Deut. 14.25 and every yeere they were to give the tithe of their increase and eat it before the Lord. 7. Wherefore the truer opinion is that all the males which were appointed to come up ascended thrice every yeere whereupon it is evident non tam longam vel latam fuisse promissionis terram c. that the land of Promise was not so long and large that in the space of foure moneths or at the most six they could come and go thrice to Jerusalem Lippom. For as Hierom writeth the land of Canaan was not above an hundred and sixty miles long and sixty miles broad allow then the furthest part of the land to be an hundred and twenty miles from the Sanctuary For wee must not imagine that it was placed in the utmost coasts it would aske them but a seven nights journey to the Tabernacle and as much homeward that is six weekes in the yeere somewhat above the tenth part which was no great matter for them to doe Oleaster