of it selfe or easily bee destroyed lest by the elegancie and curious building it might give offence and occasion of superstition to posterity Iun. Marbach QUEST XVIII Why the lifting up of the toole is said to pollute the Altar Vers. 25. IF thou lift up thy toole upon it thou hast polluted it 1. Rupertus doth thus moralize it Ferrus seu cultrum arrogantia est qua mens a Creature praeciditur c. This toole or iron is arrogancie whereby the minde is cut off and separated from the Creator if thou lift up thy toole that is si virtuâ—er tibi ipsi arrogavâ—ris if thou doe arrogate any thing to thine owne vertues thou hast polluted it 2. Some make it a type of Christ who was that stone cut out without hands that is without any sinne imperfection or pollution Prâ—cop 3. Some make this collection Quà d Deus manibus hominum câ—li 〈◊〉 That God would not be worshipped by any worke of mans hands But that is not so for afterward hee commanded the Temple to bee built which was the worke of mens hands and yet no hindrance to his worship Gallas 4. The meaning then is this not that the iron toole of it selfe defileth sed quia 〈◊〉 contra mandatum Dei but because they should so goe against the commandement of God and so all such workes should be as deâ—â—â—ed and polluted QUEST XIX How Ieremy is made to agree with Moses who saith the Lord commanded not any thing concerning sacrifices Vers. 24. THereon shalt thou offer How can this stand with that saying of the Prophet Ieremie chap. 7.22 I spake not to your fathers neither commanded them when I brought them out of the land of Egypt concerning burnt offerings and sacrifices 1. Some doe reconcile these places thus that the Prophet speaketh de praecepto sermone Domini proprio ore of the commandement of God with his owne mouth and so he spake only and commanded the ten Commandements the rest he delivered by Moses mouth Cajetan 2. Rupertus giveth this sense because Moses me non jubente sed permittente talia praecepit Moses commanded such things not by my bidding but by my permission c. But it is evident vers 22. that Moses spake all these things at the Lords commandement 3. The best solution then is this that God commanded not sacrifices primò principaliter cum propter aliud fuerint instituta c. chiefly and principally seeing they were instituted for another end Lippom. So also Iun. Genevens And so the Prophet expoundeth himselfe vers 21. But this thing commanded I them saying Obey my voice God specially repaired of them obedience for what else did those sacrifices signifie quà m extinctionem carnalis nostrae vitae than the extinguishing of our carnall life Lippom. In the like phrase it is said Gen. 32.28 that Iakobs name should be no more called Iakob that is only or principally but Israel Iunius QUEST XX. Of the difference betweene burnt offerings and peace offerings THy burnt offerings and thy peace offerings 1. The burnt offerings were those which were wholly burnt upon the altar to the honour of God the rite whereof is expressed Levit. 7. The peace offerings were those which were offered to God in signe of thankfulnesse for any benefit obtained or to the end to aske or obtaine any thing at the hand of God and so they are called peace offerings because God is thereby appeased and our peace made Tostat. So the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is your health sacrifices which are offered for their health and prosperity Lippoman The word shalom also signifieth perfection integrity Their peace offerings then were such as were offered for the welfare perfection and integrity of their state Oleaster 2. There was a third kinde of sacrifices for sinne when they offered a Calfe or Goat or some other beast to make attonement for some sinne which they had committed as is expressed Levit. 7. The other two kinds of sacrifice are here onely mentioned quia sunt voluntaria because they were free and voluntary but those for sinne were ex necessitate of necessity Tostat. 3. There were other things also necessary to be knowne which belonged to the rite of sacrificing as who were to offer sacrifice namely the Priests what kinde of beasts they were to sacrifice and in what place and in what order and manner all which things afterward are fully declared and explained by Moses in Leviticus Tostat. qu. 41. QUEST XXI Whether it was lawfull to sacrifice in no other place than before the Arke or Tabernacle Vers. 24. IN all places where I shall put the remembrance of my name 1. The Hebrewes make this a perfect sentence of it selfe that the Lord will come and blesse them in every place which hee shall chuse but seeing it was not lawfull for them every where to offer sacrifice but where the Tabernacle and Arke was as is expresly declared Levit. 17. it hath relation also to the former precept that they were not to make any such altar of earth or stone where they would themselves sed Deus ipse designare vult locum c. but God himselfe will assigne the place where they shall make an altar Gallas 2. And though the ordinarie place of sacrificing were the Tabernacle where the name of God was solemnly called upon yet they might sacrifice in other places ex causa speciali divina revelatione upon speciall occasion and by divine revelation as David did in mount Moriah by the direction of the Prophet Gad 2 Sam. 24. and Elias in mount Carmel 1 King 18. Lyran. So Samuel offered sacrifice in Ramath 1 Sam. 7. and in another place when Saul came unto him 1 Sam. chap. 9. and in Bethlehem when he went to anoint David King 1. Sam. 16. And it seemeth that he by propheticall direction might offer where he would as the Lord bid him make this answer when he went to Bethlehem I am come to offer sacrifice to the Lord 1 Sam. 16. for all Israel knew that Samuel was the Lords faithfull Prophet So also it is like that David being a Prophet offered sacrifice in Hebron while he there reigned having neither the presence of the Arke or Tabernacle and that the people following Davids example continued that custome still as it appeareth by Absoloms excuse to his father who asked leave to goe and sacrifice in Hebron 2 Sam. 15. Tostat. 3. Neither did these offend in sacrificing in other places beside where the Tabernacle and Arke was for in those speciall places the Lord for that time would have a memoriall of his name as in mount Moriah where David and Carmel where Elias sacrificed Tostat. quaest 40. 4. But this may be added further that beside that speciall direction which the Prophets had to offer sacrifice in some peculiar places there was more liberty used in their peace offerings than in other sacrifices and in the time of Samuel Saul and David the
Jordan was kept in memory by that heape of 12. stones Iosh. 4. 2. The names of the Tribes were afterward graven in the onyx-stones and in the Priests breast plate because Moses had a commandement so to doe here he had none but rather the contrary as shall he now shewed 2. Wherefore these pillars were plaine stones without any carving or graving for so the Lord had given Moses a strait charge chap. 20.25 that they should not build an Altar of hewen stones for if they lift up a toole upon it they should defile it Tostat. qu. 7. QUEST X. Whether the Tribe of Levi were here reckoned among the 12. Tribes ACcording to the twelve Tribes As yet Levi was counted for one of the 12. Tribes as may appeare by these reasons 1. When the Tribes were reckoned without any relation to their inheritance they take denomination from the persons which were founders and fathers of those Tribes and therefore Apocal. 7. where under the 12. Tribes the faithfull are understood which belong to Christ which is the true Israel of God where is no respect of any such inheritance Levi is there counted among the Tribes 2. Untill Ephraim and Mâ—nasses were made two distinct Tribes Levi was not excluded and that was not done untill the Tribe of Levi was separated from the rest for the service of the Tabernacle which was not before the beginning of the second yeere of their departure out of Egypt Then Ephraim and Manasses were counted for two Tribes as we reade Num. 1.10 and 50. Untill that time then of sequestring and setting apart the Tribe of Levi it was counted one of the 12. Tribes Tostat. qu. 8. QUEST XI Who were these young men which sacrificed Vers. 5. HE sent young men of the children of Israel 1. These were not the two sonnes of Aaron Nadab and Abihu as Gloss. interlin for as yet the Priesthood was not assigned to Aaron or his sonnes Lyran. And although Moses had knowne before that they should be appointed Priests yet it would not so well have contented the people that they two should have offered for all the whole host Tostat. Lyran. And yet it is not unlike but that Nadab was one of the young men that was sent because he was the eldest sonne of Aaron who was elder than Moses for yet it belonged to the first borne to sacrifice before the Levites were separated to that end 2. Osiander thinketh that these young men were the Levites and Priests the one to prepare the sacrifices the other to offer them But as yet the Levites were not appointed to this office 3. Oleaster thinketh that these young men were not only the first borne nor yet sent to sacrifice but only to minister and attend upon Moses in the sacrifice So also Pelargus seemeth to thinke Iuniores ad labores prompti sunt alacres The younger sort are prompt and ready to labour the elder to take advice and counsell But the text saith that these young men offered burnt offerings they did not then only labour and minister and give their attendance about the sacrifices 4. Wherefore these young men were none other than 12. of the first borne of the chiefe of the Tribes for unto them the right of sacrificing belonged before the institution of the Priesthood for the first borne were holy unto God as appeareth chap. 13. Iun. So also Tostatus Lyranus Gallasius QUEST XII Why they offered no sinne offerings Vers. 5. OFfered burnt offerings c. and peace offerings c. 1. Here is mention made only of two kind of sacrifices burnt offerings which were wholly consumed and peace offerings whereof part was reserved that they afterward did eat of vers 11. 2. There was a third kinde of sacrifices called sinne offerings which they did not sacrifice here both because the people had not at this time committed any speciall sinne for the which they should sacrifice and as yet the rites and ceremonies of this kinde of sacrifice were not appointed as that of the peace offerings the offerer might eat part but of the sinne offerings he was not to eat at all but the Priest sometime was allowed to eat thereof sometime not as appeareth Levit. chap. 4 5. and chap. 6. c. 8. 3. They therefore used their peace offerings in stead of sinne offerings for if they offered them to have their sinnes forgiven then they were peace offerings pro pace habenda in respect of that peace which they desired to have with God and if they had already obtained forgivenesse of their sinne then were they peace offerings pro pace habita cum Deo for the peace which they had with God Tostat. qu. 9.10 QUEST XIII In what sense the Prophet Amos saith They offered no sacrifices BUt seeing here is evident mention made of sacrifices which these young men of the children of Israel offered unto God how can this stand with that saying of Amos who seemeth to affirme that for the space of 40. yeeres they offered not sacrifices unto the Lord Amos. 5.25 Have yee offered unto me sacrifices and offerings in the wildernesse 40. yeeres O house of Israel but ye have borne Siccuth your King c. 1. Hierome first answereth Omnes hostiâ—â— c. non Deo obtulisse sed Moloch regi c. That all the sacrifices which the Israelites offered in the wildernes they offered not to God but to Moloch their King c. But the contrary is evident here that they sacrificed indeed unto God 2. Therefore he hath another answer they are said not to sacrifice because when they sacrificed Non voluntate sed pâ—narum fecerunt metu They did it not willingly but for feare of punishment c. But the readinesse and willingnesse of the people is manifest here for they all answered with one consent All that the Lord hath said will we doe 3. Therefore Cajâ—tans answer is more fit the Prophet so saith Quia fuerunt rara sacrificia c. Because sacrifices wete rare in the desert they had not their daily and ordinary sacrifices as afterward in the land of Canaan to the same purpose also Gallas QUEST XIV Of the number of the sacrifices here used Vers. 5. WHich offered burnt-offerings 1. The Latine Translator readeth They offered burnt-offerings and sacrificed peace-offerings unto the Lord twelve bullockes which reading Tostatus followeth saving that he thinketh that these twelve bullockes were rather for burnt-offerings for every tribe one than for peace-offerings for seeing the people might eat of part of their peace-offerings one bullocke had beene nothing for a whole tribe wherein there could not be lesse of men women and children than 150. thousand Tostat. qu. 11. But this labour he might have spared whether these twelve bullockes were for burnt-offerings or peace-offerings for in the originall there is no number expressed at all The interlinearie Glosse also by these twelve bullockes understanding the twelve Apostles qui orbem mugitibus praedicationis impleverunt which filled the
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
the Altar that thereby as if it were their owne bloud Gods wrath might be appeased by which bloud of the externall sacrifices Christs bloud of atonement was prefigured whereby indeed the wrath of God is appeased toward us Tostat. q. 5. 3. And although the sin offerings were specially intended for the remission of sins and so the bloud in such sacrifices was to that end laid upon the hornes of the Altar to purge and reconcile yet in other sacrifices also as in burnt offerings Levit. 1.11 and in peace offerings Levit. 3.2 the bloud was sprinkled round about upon the Altar because in them also there was atonement made with God Levit. 1.4 though not so directly as in sin offerings Tostat. qu. 6. 4. R. Salomon here is of opinion that the bloud was not laid upon all the foure hornes of the Altar but onely in two corners thereof one opposite to another and not upon the same side But Levit. 16.18 it is said in expresse words that he should put of the bloud upon the hornes of the Altar round about QUEST XIII What became of the bloud which was powred at the bottome of the Altar Vers. 12. THou shalt powre the rest of the bloud at the foot of the Altar c. 1. Lyranus thinketh that there was some pipe full of holes in the bottome of the Altar whereby the bloud soked into the ground and was so dried up But the ground could not drinke up all the bloud of the sacrifices especially in their solemne feasts when many sacrifices were offered as when Solomon at the dedication of the Temple offered so many thousands of beeves and sheepe the ground being so filled with bloud would have beene very noisome 2. Tostatus therefore saith that this bloud miraculosè deâ—iccabatur was miraculously dried up and converted by Gods power into some other element qu. 6. But where any other reason may be found out we must not run unto miracles 3. Cajetane here maketh mention of his former conceit that the Altar was filled with earth within which might be imagined to serve to drinke up the bloud and that there was some void place left beside But the same inconvenience in the noisome smell of the earth so tainted would have followed But Cajetane addeth further that jugis ignis altaris tollebat â—mnem indeâ—â—utiam foetâ—ris the continuall fire upon the Altar did take away the stinch of the bloud 4. But the more probable opinion is that not onely the smell was taken away by the smell of the fire but sanguis ipse consumebatur but the bloud it selfe was consumed by the heat of the fire being powred at the bottome of the Altar on the inside Oleast Simler QUEST XIV Why the fat was burned upon the Altar and how Vers. 13. THou shalt take all the fat 1. The Lord commanded the fat of the offerings to be burnt upon the Altar ut obviaretur ritui idololatrarum to contrarie the rite and custome of Idolaters who used to eat the fat of their sacrifices as Deut. 32.38 they did eat the fat of their sacrifices Lyran. Tostat. qu. 6. And another reason is this Deus optimâ— quaque sibi offerri c. God will have the best of the sacrifice to be offered to him Lippoman 2. Together with the fat and kall they must also take the kidneyes which are not properly taken for any part of the flesh for the flesh must bee burnt without the host yea all the flesh Levit. 4.11 3. Because the word katar doth properly signifie thurâ—ficari to burne as incense and so the fat here is prescribed so to be burned Cajetane would inferre that it was to bee burned as incense that is not to be consumed with the flame sed instar thuriâ— paulatim resolvi in fumum but as incense to be resolved into smoake by little and little But this seemeth to be too curious Oleaster giveth a better reason why this word is used because God being displeased with the stinking smell of our sins Hujusmodi suffumigationibus occurrebatur These suffumigations were used by way of remedie whereby the Lord smelled a savour of rest as the Scripture speaketh and yet but typically for the true sweet smelling sacrifice was Christ. QUEST XV. Why the flesh skin and dung was burned without the host Vers. 14. THe flesh his skin and dung shalt thou burne without the host c. 1. In this speciall sacrifice for sin which was offered in the consecration of Aaron the skin together with the flesh was burnt without the host but in burnt offerings because all was to be burned upon the Altar and yet it was not fit the skin should bee consumed with the rest that belonged to the Priest Levit. 7.8 but in peace offerings the skin was the offerers as the rest which remained beside the Priests portion Tostat. 2. All is commanded to bee carried out of the host and there burned not onely to signifie as Lyranusâ—aith â—aith Quod peccata longè esse debene à sacerdotibus That sins must be farre off from the Priest for the like was to be done also in the sin offering for the whole congregation Levit. 4.1 but in every sin offering they did not so as if the sin offering were for the Prince or any other private person they did not then carrie it without the host this was done therefore in detestationem peccati sacerdotis to shew the greatnesse of the sin of the Priest as likewise of the whole congregation Tostat. qu. 7. 3. And whereas this is added as a reason for it is a sin offering it must not be so understood as though generally every sin offering was so to be served for in the sin offerings for the Prince or any private person that usage of burning without the host was not observed but it must have speciall reference to the thing here sacrificed for sin which was a young bullocke Now for the Prince or private person a goat was offered not a bullock but when a bullocke was offered as for the sin of the Priest or of all the whole congregation then it was to be so burned without the host this then is the sense because this bullocke is sacrificed for sin Tostat. qu. 7. 4. Though here no mention be made what shall be done with the inwards and legs and other parts of the beast which are not here rehearsed yet it may be supplied out of Levit. 4.11 that all those likewise should be carried without the host and there burned Tostat. qu. 6. QUEST XVI Of the mysticall application of the sacrifice of the bullocke with the rites thereof THis first sacrifice of the bullocke is thus mystically applied 1. By the fat of the inwards the liver and kidneyes Theodoret understandeth the affections Adeps qui ventriculum operâ—t gulae vitium indicat c. The fat which covereth the bellie signifieth the vice of gluttonie c. that which covereth the reines and kidneyes the pleasure of the flesh and the liver
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
Altar Simler 2. But here the bloud is not appointed to be laid upon the hornes of the Altar as in the sinne offering not because as some thinke in the sinne offering expiation was made for sinne and therefore the hornes of the Altar were touched with bloud for in other sacrifices also there was expiation of sinne as Levit. 1.4 it is said of the burnt offering It is his atonement and the peace offering also was for a sweet savour Levit. 33. And generally in every sacrifice the bloud which was offered upon the Altar was for atonement Levit. 17.11 now the Altar was sprinkled with bloud both in the burnt offerings Levit. 1.5 and in the peace offerings 3·2 therefore in them also there was atonement made But because the sinne offering was specially and principally intended to be a sacrifice for sinne whereas the other directly were referred to the praise of God therefore after a more speciall manner the hornes of the Altar are touched with bloud in the sacrifice for sinne and not in the other Tostat. quast 8. QUEST XX. Why the dung in the sinne offerings being an uncleane thing was prescribed to be burned Vers. 17. ANd wash the inwards and the legs c. This rite and usage was not observed before in the sinne offering for there the skin and dung was burnt without the host But here this doubt will be moved seeing that no uncleane thing must be offered unto God how the dung could be burnt with fire For answer whereunto 1. It must be considered that this was no part of the sacrifice properly for the sacrifices which were offered unto God were burnt upon the Altar but these things were burnt without the host so likewise the red cow which was burnt without the host with the skin and dung Numb 19. was not properly a sacrifice offered unto God though it were an holy rite by him ordained to be observed 2. This ceremonie in burning the skin and dung of the sin offering without the host was prescribed to be done to this end ad monstrandam detestationem peccatorum magnorum c. to shew the detestation of great and enormous sinnes and therefore this rite was onely observed in the sin offerings for the Priest and the whole congregation to shew that their sinnes were greatest in the sin offerings for the trespasses of others it was not prescribed Tostat. quaest 10. QUEST XXI Why the burnt offering was so called and how it differed from other sacrifices Vers. 18. FOr it is a burnt offering unto the Lord. 1. The name in Greeke is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so called because it was whole or all burnt upon the Altar saving the skin in other sacrifices as for sinne and in the peace offerings certaine parts onely were burnt as the fat and the kidneyes with some other parts but here all was consumed Tostat. qu. 10. 2. But the word in the originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gholah or as Iun. reades hholah Oleaster pronounceth it without an asperation â—lah which is derived of ghalah to ascend so called because it all ascended into vapour and smoake Oleaster 3. So this holocaust or burnt offering is commended for three things 1. Because it was a burnt offering it was all consumed upon the Altar 2. In respect of the effect it was a sweet savour all here turned into vapour and so gave a more fragrant smell than the other sacrifices which did not send up such a cloud of vapour or smoake because they were not all consumed as the burnt offering was 3. It was an offering made by fire Dicâ—tur hoc ad differentiam elixorum which is so said by way of difference from those things which are boyled in water Cajetan QUEST XXII Why the burnt offering is called a sweet savour Vers. 18. FOr a sweet savour 1. The word is riach nicâ—oaâ—h a savour of rest that is an acceptable savour wherein the Lord delighteth and being thereby appeased resteth and ceaseth from his anger Oleaster It is a metaphor taken from sweet odors wherein he which smelleth a sweet savour resteth and contenteth himselfe Non parientes aliquid fastidii c. such odors as bring no loathsomnesse Cajetan 2. Which phrase must be figuratively taken for properly God nor no other spirit is said to smell for savour and smell is the object of the sense of smelling Spirits then not being endued with the sensitive facultie are not properly affected with the object of the sense And though the Lord should bee affected with smells yet the savour that commeth from the burning of flesh of it selfe is not so pleasant and savourly Tostat. qu. 10. 3. Therefore it is said to be an acceptable savour unto God in regard of their obedience and willing minde as Augustine Deum delectat cùm spiritualiter exhibetur God is delighted when it is spiritually presented c. that is with faith and true devotion of the heart So also Theodoret Sacrificium quod ex lege fiebat suavem odorem appellavit The sacrifice which was done according to the law he calleth a sweet odor Therefore where the externall act was offered without the inward devotion and obedience the Lord was not pleased with such sacrifices as with Cains and Sauls Tostat. qu. 10. 4. But it is called a savour of rest specially because it was a type and sacrifice of our blessed Saviour who was indeed an offering and a sacrifice of a sweet smelling savour unto God Ephes. 5.2 Osiander Gallas To the same purpose before them Procopius Christ was offered for us all unto his Father in odorem bonae fragrantia for a sweet smelling savour QUEST XXIII Of the mysticall sense of the ramme of burnt offering FOr the mysticall sense of this second sacrifice of the first ram which was a burnt offering 1. Procopius by cutting the same in peeces understandeth the divers members of Christ which make all one bodie by the washing of the inward parts sermonis puritatem the purenesse of speech 2. Pelargus by the division of the parts would have signified the right dividing of the Word by the washing of the inwards the purging of our internall parts by the burnt offering the consecration both of our bodies and soules unto God 3. But these figures are more fitly accommodated and applied to Christ. By the killing of the ram the division of the parts and the washing of them is shadowed forth the passion of Christ and by the burnt offering the ardent love of Christ quo totus in cruce conflagravit wherewith he was all as it were set on fire on the crosse Marbach 4. And as the burnt offering ascended up in the fire so Christ is ascended into heaven having obtained eternall redemption for us and afterward sent the fire of his Spirit upon his Apostles Simlerus Borrhaius QUEST XXIV Of the third ram why it is called the ram of consecracion Vers. 20. ANd take of the bloud and put upon the lap of Aarons eare c. 1.
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
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.
not yet consecrated Priest 2. And for the same reason Aarons rod though it were a testimony that God had chosen Aaron his seed for the priesthood yet it was not this Testimonie for at that time when Aarons rod budded he was the high Priest but at the erection of the Tabernacle Aaron was not yet consecrated 3. Neither was the booke which Moses writ this Testimonie for that is supposed to bee the booke of Deuteronomie which was not yet written and that booke was given by Moses to the Levites by them to be put in the side of the Arke Deut. 31.26 but this Testimonie was put by Moses himselfe in the Arke 4. Therefore this Testimonie was no other than the tables of the Law called the tables of the Testimonie chap. 31.18 and 34.29 which were so named because they testified Gods will unto the people and were witnesses and testimonies of the league and covenant which the Lord made with his people Tostatus quaest 6. QUEST VII Whether the tables of the law were put into any other Arke beside the Arke of the Testament Vers. 20. HE put the Testimonie in the Arke 1. R. Salom. thinketh that the tables of the Law were put into another Arke which Moses made and when the Arke with the Mercie seate was finished then he put them into that for there were seven moneths betweene Moses comming downe with the second tables untill the Tabernacle was erected when and not before Moses put them into the Arke of the most holy place it is not like that all that time the tables were kept without an Arke and Deut. 10.5 Moses saith I made an Arke of Shittim wood and hewed two tables of stone c. There was then one Arke made before Moses hewed the tables of stone 2. But this Arke heere mentioned by Moses was none other than that which was made by Bezaleel for the tables of stone for Moses saith Deut. 10.5 there they be they were at that time long after the erecting of the Tabernacle in the same Arke before mentioned but that was the Arke of the Sanctuarie And during all that time after Moses comming downe the tables of the Law were kept in some convenient place till the Arke was made so that it is not necessarie to imagine any other Arke beside that Tostatus qu. 7. QUEST VIII When the Priests were consecrated whether at the erecting of the Tabernacle or after Vers. 27. ANd burnt incense thereon Moses did supplie the office of the Priests in burning of incense setting up the lampes offering sacrifices upon the brasen altar at the erecting up of the Tabernacle because as yet Aaron and his sonnes were not consecrated 1. Some thinke that their consecration began together with the erecting of the Tabernacle and so continued seven daies and the eigâ—th day their consecration was finished as is set forth Levit. 8.8 and then began the Princes their offerings for twelve daies together Numb 7. and some will have these seven daies to end at the first day of the first moneth of the second yeare some to begin then as Tostat. qu. 2. But neither of these can stand for as soone as Moses had made an end of consecrating the Tabernacle the Princes the same day began to offer Numb 7.2 But they offered not before the people were numbred for they were the Princes over them that were numbred Now these Princes with their people were not numbred before the first day of the second moneth of the second yeare Numb 1.1 therefore the erecting of the Tabernacle was not finished and the Priests consecrated in the space of seven daies immediately before the first day of the first moneth or immediately after 2. R. Salom. hath a conceit that there was a double erecting of the Tabernacle one was every day for seven daies in which time the Priests also had their seven daies of consecration which ended upon the first of the first moneth and then there was another solemne erection of the Tabernacle to continue when the Princes began to offer But this Rabbinicall conceit is confuted before qu. 4. neither did the Princes offer in the first but in the second moneth as is shewed before 3. Some thinke that Aaron was first consecrated before the Tabernacle that he might consecrate it and the other things thereunto belonging But it is evident in the text that Moses is commanded to anoint the Tabernacle himselfe and all things therein Simlerus 4. Yet it is not to be supposed that the whole Tabernacle and all the implements and vessels thereof were sanctified before Aaron and his sonnes were consecrated for immediately after that Moses had made an end of sanctifying the Tabernacle and the instruments therof the very same day began the twelve Princes of the tribes to offer the summe of whose offering for sacrifice was twelve bullockes twelve rammes twelve lambes for a burnt offering twelve hee-goats for a sin offering 24. bullocks 60 rammes 60. lambes 60. hee-goats for peace offerings Numb 7.8.88 all these could not bee sacrificed by Moses alone therefore it cannot be but that Aaron and his sonnes were consecrated before the Princes brought their offerings 5. I incline therefore to Iunius opinion that after Moses had consecrated the Tabernacle with the instruments thereof then last of all hee consecrated the Altar with the instruments thereof and because the Priests office was most exercised about the altar at the same time also their consecration concurred with the sanctifying of the Altar or went immediately before And this may bee gathered that the Altar was last of all consecrated and somewhat after the rest because they are distinguished the anointing of the Tabernacle and all the instruments thereof and the anointing of the Altar with the instruments thereof Numb 7.1 6. Seeing then that the Princes began to offer immediately after the Altar was anointed which was the second day of the second moneth for upon the first day of the moneth the people were numbred Numb 1.1 and they were so numbred before the offerings began Numb 7.2 it is like as Iunius well noteth upon that place that the first moneth was spent in the erecting of the Tabernacle and the consecrating thereof QUEST IX Why the Priests were commanded to wash their hands and their feet Vers. 31. SO Moses and Aaron and his sonnes washed their feet thereat c. 1. The literall reason why they were commanded to wash their hands and their feet was this that seeing it was meet that they which should handle the holy things should approach even with pure hands in respect of outward cleannesse these parts are especially commanded to be washed because the hands with handling touching of things and the feet with walking are most apt of all the parts of the bodie to gather soile 2. There might be uncleannesse also in other parts of the bodie as by nocturnall pollutions by the flux of seed and such like but in these cases the partie was uncleane sometimes onely
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
Now followeth the third kinde of sacrifice which was of the kinde of Eucharisticall or peace offerings and in the consecration of Aaron and his sonnes divers sacrifices are used because this calling cater as omnes dignitate anteiret c. did excell all other in dignity Gallas 2. The peace offerings were of two soâ—â—s either to obtaine some blessing as to intreat for peace and prosperity or to give thankes for some blessing received in both these respects it was requisite that Aaron should offer peace offerings in his consecration botheâ— beg of God that he might prosper in the execution of his office as also to shew his thankfulnesse to God who had advanced him to such an high calling Tostat. qu. 10. 3. Yet this offering was not properly of the kind of peace offerings which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pacifica peace offerings but this was the raâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 milluim of filling or perfection vers 22. quia illia Sacerdotum consecratio perficâ—retur because thereby the consecration of the Priests was perfected Gallas QUEST XXV Why the bloud was put upon the right eare thumbe and toe of Aaron Vers. 20. PVt upon the lap of Aarons eare 1. Not in superiore parte auris in the upper part of Aarons eare as the Chalde but the nether lap Ian. Or soft part of the eare Genevens 2. The eare hand and foot are anointed with the bloud to signifie the purging and sanctifying of all their parts to make them fit for the Priesthood as Isaias tongue was touched with a coale from the Altar and so purified Isai. 6. Tostat. qu. 10. 3. Though the right eare right hand and foot are only named because dexterae partes sunt insigniores the right parts are more excellent yet thereby the consecration of the whole man is signified Simler 4. The â—ongue of the Priest is not here mentioned but the eare which is the sence of doctrine by the which the understanding is informed and without the which the tongue cannot speake for as the Wise-man saith He that heareth speaketh continually Prov. 21.28 And beside the eare is expressed to shadow forth the obedience of Christ in hearing and obeying his Fathers will Simler Calvin also giveth another reason Hîc non attingi dâ—cendi munus sed intercedendi That Christs office of teaching is not here touched but of mediating QUEST XXVI How the bloud was sprinkled upon the Altar round about Vers. 20. ANd shall sprinkle the bloud vpon the Altar round about 1. The Latine Translater here readeth Thou shalt powre the bloud vpon the Altar but the word is zarak to sprinkle First the Altar was sprinkled and then the rest was powred at the foot of the Altar vers 12. for if it had beene all powred there now whence should Moses haue had the bloud which in the next verse is said to be upon the Altar that is in some vessell there standing wherewith he besprinkled Aaron and the rest and their garments 2. Neither is R. Salomon his conjecture probable that the bloud was laid only upon two corners of the Altar not on the same side but one contrarie to the other for this is against the Text which saith that he sprinkled upon the Altar round about then not in two corners onely And beside if the bloud had beene put onely in two corners of the Altar it should haue beene laid not powred or sprinkled but the bloud was not put upon the hornes of the Altar in any peace offering as was used to bee done in sinne offerings Tostat. quaest 11. 3. And whereas the Altar is sprinkled round about wee must not understand this to bee done at the bottome round about upon the pavement but above so that the bloud might run downe to the bottome QUEST XXVII How the bloud and oyle was sprinkled upon their garments without spotting Vers. 21. ANd he shall take of the bloud c. and of the anoynting oyle c. 1. Some may thinke that this sprinkling of the bloud and oyle was done severally one after another But because there is mention made but of one sprinkling it is more like they were tempered and mingled together and so sprinkled Lyran. 2. R. Salomon thinketh that the oile was sprinkled in remembrance of Iacobs anointing the stone in Bethel with oile and the bloud in remembrance of the striking of the bloud of the paschall Lambe upon the doore-posts in Egypt But there was small affinity betweene those ceremonies and the consecration of the Priests Therefore this rather was the reason of it because almost all things in the Law were purified with bloud that the Priests garments might by this meanes be purified and sanctified most of all which they were to use in the sanctifying of others 3. And because the sprinkling of bloud and oile might seeme to be a blemish to the priestly garments some thinke that they were washed afterward But it is not like that that was washed off wherewith the garments were consecrated Some doe bring in here a miracle in that the garments were kept from spots and blemishes notwithstanding the sprinkling of bloud and oile upon them But we are not to admit of unnecessary miracles These spots then were very smaâ—l and so made no notable markes in the garment and if they did it was magis ad honorem quam horrorem c. more for honour than horror seeing thereby the priestly vestures were consecrated Tostat. qu. 11. QUEST XXVIII The mysticall signification of the ram of consecration with the rites thereof THe mysticall signification of this ceremony is this 1. The ram of perfection or consecration signifieth Christ Christus omnes in virtutibus perfectos constituit Christ maketh us perfect in all vertues hee it is that sanctifieth our eares hands and feet and all our parts and members as here the tip of the eare the right thumbe and great toe are touched with bloud Procopius 2. Hereby also is signified the obedience of Christ by dipping the eare in bloud who was obedient to his Father Simler 3. And hereby also the high Priest was put in mind of his duty by the dipping of the eare is signified that the Priest primum oracula Divina auscultare c. should first give eare to the Divine oracles and then teach them unto others Simler By the dipping of the thumbe and toe in bloud omnes actiones vitae c. all the actions of the life are expressed Calvin By the feet also in Scripture are signified the affections this dipping then of the hands and feet doth signifie Omnem actionum externarum internarum sanctificationem the sanctifying of all both externall and internall actions Simler 4. And by this sprinkling of the bloud is signified the sprinkling of Christs bloud by faith upon the hearts of the faithfull hac enim aspergillum illud est c. for this is that sprinkle wherewith our hearts are sprinkled Marbach 5. And further whereas Aaron with the rest of
externall act 6. qu. The law of Moses did not onely restraine the hand but the minde 7. qu. Whether any morall and naturall duties were to be restrained by positive law 8. qu. Of the perfection and sufficiencie of the Morall law 9. qu. Of the abrogation of the law Questions upon the rest of this twentieth Chapter 1. QUest In what sense the people are said to have seene the voices which are properly heard and not seene 2. qu. What is meant here by voices whether the thunder or other voices 3. qu. VVhether there were a sound of the trumpet beside the voices 4. qu. Of the feare of the people and their going backe 5. qu. VVhy they desire that Moses would speake unto them 6. qu. VVhy the people are afraid they shall die 7. qu. How the Lord is said to come unto them and why 8. qu. How the Lord is said to tempt and prove his people 9. qu. VVhy the people stood afarre off and where 10. qu. How Moses is said to draw neere to the darknesse 11. qu. VVhy the Lord saith he spake unto them from heaven 12. qu. Why this precept is repeated of not making any graven image 13. qu. Of the meaning of these words Yee shall not make with me 14. qu. VVhy mention is made onely of images of silver and gold 15. qu. VVhy the Lord commanded an Altar of earth to be made 16. qu. VVhy the Altar was not to be made of hewen stone 17. qu. VVhy the lifting up of the toole is said to pollute the Altar 18. qu. How Jeremie is made to agree with Moses who saith the Lord commanded not any thing concerning sacrifices 19. qu. Of the difference betweene burnt offerings and peace offerings 20. qu. Whether it was lawfull to sacrifice in no other place than before the Arke or Tabernacle 21. qu. Whether it was lawfull to sacrifice before the Arke at the Tabernacle while they were asunder 22. qu. How long the Arke was severed from the Tabernacle 23. qu. Of the removing of the Tabernacle 24. qu. Of the places where it was lawfull or unlawfull to sacrifice 25. qu. How God is said to come and goe and how he is said to be in the world 26. qu. Whether it were not lawfull to goe up by steps to the Altar 27. qu. Why they were forbidden to use steps up to the Altar 28. qu. Of the abominable Idoll of the Gentiles called Priapus and the filthie usages thereto belonging 29. qu. Why the secret parts are counted uncomely Questions upon the one and twentieth Chapter 1. QUest Of the necessitie of the Iudiciall lawes 2. qu. The difference of the Morall Iudiciall and Ceremoniall lawes 3. qu. How the Ceremonials are abolished 4. qu. How far the Iudicials are now to be retained 5. qu. Why these lawes are called Iudgements 6. qu. How Moses propounded these lawes by speaking or by writing 7. qu. Why the Israelites were called Hebrewes 8. qu. How the Hebrewes became servants 9. qu. The difference betweene Hebrew servants and strangers 10. qu. Of three kinds of libertie and how servitude is agreeable to the law of nature 11. qu. How these six yeares are to be accounted 12. qu. The reasons why they ought to set their servants free 13. qu. Why the space of six yeares is limited for their service 14. qu. How the servant is said to come in with his bodie 15. qu. What manner of wise the master was to give to his servant 16. qu. Whether such separation betweene the servant and his wife were lawfull 17. qu. Why the servant was brought before the Iudges and what doore he was set to 18. qu. Of the divers kinds of punishments used among the Israelites 19. qu. What is meant here by Ever 20. qu. When the servant was to goe out free in the seventh yeare when in the fiftieth yeare 21. qu. Certaine cases put when the yeare of Iubile came before the yeare of remission 22. qu. Whether it were lawfull among the Israelites for the parents to sell their children 23. qu. In what sense it is said She shall not goe out as other servants 24. qu. Whether it must be read betrothed or betrothed not 25. qu. How shee was to be redeemed 26. qu. Why it was not lawfull to sell their maids to strangers 27. qu. What the meaning is of these words He hath despised her 28. qu. What kinde of betrothing is here understood 29. qu. Whether it were lawfull to take another wife to the former 30. q. Of the true reading and meaning of the 10. vers 31. qu. What these three things are mentioned in the text 32. qu. Whether maid servants were set free in the seventh yeare and not sometime before sometime after 33. qu. The summarie sense of this law concerning maid servants 34. qu. Of the end scope and intent of this law 35. qu. What kinde of smiting is here meant 36. qu. Why the murtherer was to die the death 37. qu. In what sense the Lord is said to offer a man into ones hand 38. qu. What places of refuge were appointed 39. qu. Why the Lord appointed places for such to flie unto 40. qu. What is to be counted wilfull murder 41. qu. Of the difference betweene voluntarie and involuntarie murder and the divers kinds of each 42. qu. Why the wilfull murderer was to be taken from the Altar 43. qu. What manner of smiting of parents is forbidden 44. qu. Of the grievous sin of paricide 45. qu. The law of manstealing expounded 46. qu. The reason why manstealing was punished by death 47. qu. What kinde of cursing of parents is here understood 48. qu. What manner of strife the law meaneth 49. qu. What punishment the smiter had if he which were smitten died 50. qu. VVhat should become of the smiter if the other died after he walked upon his staffe 51. qu. Of the equity of this law in bearing of the charges 52. qu. VVho should beare the charges if a servant had done the hurt 53. qu. VVhat servants this law meaneth and what kinde of chastisement is forbidden 54. q. The meaning of this clause For he is his money 55. qu. VVhether this law meane the voluntarie or involuntarie hurt done to a woman with child 56. qu. VVhether the death of the infant be punished as well as of the mother 57. qu. VVhether this law extendeth it selfe to infants which miscarie being not yet perfectly formed 58. qu. VVhy the action is given unto the husband 59. qu. VVhether the law of retalion be literally to be understood 60. qu. VVhether the law of retalion were just and equall 61. qu. Of servants freedome for the losse of an eye or tooth 62. qu. VVhat manner of smiting and goaring of a beast is here understood 63. qu. VVhy the ox that goareth was commanded to be stoned to death 64. qu. VVhy the flesh of the ox was not to be eaten 65. qu. In what case the owner is to die when his ox goareth any to death 66.
from heaven or such bread as hee might bring from Midian beside bread they did also eat of the remainder of the peace offerings Tostat. 2. Before God Oleaster expoundeth before the Tabernacle but as yet the Tabernacle was not built as is shewed before quast 7. nor Aarons Priesthood instituted as Cajetan well noteth here Non interfuit Aaron ut sacrificaret sed ut conviva Aaron was not present as a sacrificer but as a ghest 3. Others doe expound before God In gloriam honorem Dei to the honour and glory of God Simler Calvin So also Origen Omnia quâ— Sancti faciunt in conspectu Dei faciunt All that the Saints doe they doe in the sight of God as the Apostle saith Whether you eat or drinke c. doe all to the glory of God 4. But somewhat more is insinuated here that as after the Tabernacle was built before the Arke was said to be in the presence of God so now because they were assembled in Moses Tabernacle where the cloudy piller rested they are said to eat before the Lord who manifested himselfe in that piller Tostat. quaest 4. in cap. 18. QUEST XVI How the people came to Moses to aske of God Vers. 15. THe people come unto me to seeke God c. and I declare the ordinances of God and his lawes 1. Some expound it that they enquired of God by Moses Oleaster But it is not like that in every small matter Moses consulted with God for them for although the Lord cannot be wearied and he is ignorant of nothing yet for reverence of the divine Majesty they were to forbeare in small matters Tostat. So also Augustine Nunquid per singula credendum est eum consulere solere Deum It is to be thought that for every thing he used to consult with God 2. Some interprete because the sentence of Moses being their lawfull Judge was the sentence of God in asking of Moses they asked of God Cajetan And to the same purpose Augustine moving the question how Moses maketh mention here of the lawes of God seeing there were none as yet written maketh this answer Nisi praesidentem menti suae Dominum consuleret c. Vnlesse he had consulted with God the president of his mind he could not have judged justly Moses therefore was the interpreter of the will and sentence of God revealed unto him so judged according to his lawes 3. But this phrase to seeke God insinuateth a further matter that when they had any weightie businesse which either concerned God or the state of the common-wealth then they went to seeke an answer of God as the phrase is used 1 Sam. 9.9 Iun. So then here is a distinction of causeâ— noted in the greater and weightie affaires they consulted with God by Moses as Iethro saith afterward vers 19. Be thou unto the people to Godward and report their causes unto God but the smaller matters Moses judgeth himselfe which were afterward by the advice of Iethro transmitted over to the inferiour officers QUEST XVII Why the Lord would have Moses to take his direction from Iethro Vers. 19. HEare now my voyce Augustine here moveth a question why the Lord would have his servant Moses to whom he so often spake to take this direction from a stranger to the which he maketh this answere that God hereby would teach us 1. Per quemlibet hominem detur consilium veritatis non debere contemni That by whomsoever any true counsell is given it should not bee contemned 2. Againe God would haue Moses thus admonished Ne eum tentet superbia c. lest that sitting in that high seate of judgement Moses might have beene somewhat lifted up and therefore this was done to humble him 3. Rupertus goeth yet further and sheweth that this fact of Iethro was answerable to that saying in the Gospell That the children of this world are wiser in their generation than the children of light So Iethro for civill government and worldly affaires was wiser than Moses but in things belonging unto God Moses went beyond him Ferus addeth that hereby Moses was humbled Videns se non omnia scire seeing that he knew not all things but was advised by a stranger to take a better course in politike administration than he himselfe could thinke of QUEST XVIII What causes Iethro would have reserved to Moses BE thou for the people to Godward 1. Some thinke that here is a distinction made by Iethro of the spirituall and temporall power the first he would have still reside and rest in Moses as best exercised in spirituall things the other to bee passed over to others Ferus But the chiefe temporall power remained in Moses still after the choice made of the inferiour officers hee was the chiefe Prince and Magistrate notwithstanding nay rather hee resigned afterward his ordinarie spirituall power unto Aaron retaining the temporall still 2. Others thinke that whereas Moses was both a Lawgiver to the people and a Judge also that the first power he reserved still but the other part of executing judgement in particular cases according to those lawes he transmitted over to the officers Ex Simler But this is not true neither for Moses gave the sentence against the blasphemer Numb 24. and against him that violated the Sabbath Num. 5. 3. Wherefore the distinction here made is neither of divers kinds of offices as the spirituall and temporall nor yet of divers parts and functions of the same office as in making and executing of lawes but the difference was of causes small and great the one to bee reserved to Moses hearing the other to be committed to the officers to be chosen And so afterward they came to Moses when any difficult and hard matter fell out as when one blasphemed God in the host Levit. 24. they brought him to Moses likewise when they found one gathering of sticks upon the Sabbath they referred the matter to Moses Numb 15.33 In the cause also of Zelopechads daughters they resorted to Moses Numb 37. 4. And in those weightie matters two things were required of Moses first that hee should consult with God and then declare unto the people the will of God and shew them the ordinances and lawes of God vers 20. the ordinances or as the Latine Interpreter readeth ceremonies did onely appertaine unto God the lawes were of two sorts either such as concerned both God and man as the morall commandements the first table whereof commandeth our dutie toward God the second our dutie to our neighbour or such which onely concerned the affaires and controversies among men as the Judicials Tostat. quaest 5. 5. Herein then consisted Moses office 1. That he should report unto God the requests and demands of the people and so pray for them 2. To report unto the people the will and pleasure of God both Quantum ad cultum Dei what hee required concernnig his service and to shew them the way which they should walke
to be plaine corners comming out straight without any turning upward or downeward But the contrary appeareth Ezech. 43.16 where it is said the homes shall goe upward 4. Therefore according to the signification of the word erant figurae forte corun they had the proportion it is like of an horne Cajetane which were not only for ornament but for divers uses 1. Unto these hornes they used to binde their sacrifices Psalm 118.27 2. The hornes of the Altar were a sanctuary to them which laid hold of them as is evident in Ioabs practice 1 King 2. Pâ—larg Maâ—bach 3. Oleaster also thinketh that they served to hold up the grate which hung within the Altar upon the foure hornes by rings and chaines 4. They also signified that God was the strength of Israel as David calleth him the horne of his salvation 1 Sam. 22.3 Gallas 5. And upon these foure hornes or corners did they use to sprinkle the bloud of the sacrifices whereby was shadowed forth the bloud of Christ that should by faith be sprinkled into the foure corners of the world Simler 6. Tostatus imagineth another use of these hornes to hang the brasen instruments and vessels upon which were of foure sorts as it followeth in the next verse quast 4. But he is deceived in following the vulgar Latine there were five severall kindes of instruments and not foure only QUEST VI. Of the vessels and instruments belonging to the Altar Vers. 3. THou shalt make his ashpans c. 1. The first word sir signifieth ollam or lebetem a great pot or caldron a great vessell made to receive such things as were put into it whether they were drie or liquid They had pots and caldrons beside to seeth the flesh of the sacrifices in but these were not to that end they served only to receive the ashes as it is expressed in the text Tostatus thinketh that the vessels wherein the flesh of the peace offerings was sod were not consecrated vessels but such as they provided which brought the sacrifice to whom it belonged to seeth the flesh and then to give the Priest his due as may be gathered 1 Sam. 2.13 14. where the Priests boy came to him that boiled the flesh and thrust in his fleshhooke and tooke up that which came next to hand And beside Levit. 2.28 it is thus prescribed that the earthen pot wherein the flesh of the sinne offering was sodden should be broken if it were a brasen pot it should be scoured but if they had beene consecrate vessels they were holy already they needed not to be so purged But herein Tostatus is deceived he maketh all the offerings alike whereas that Law in Leviticus is concerning the sinne offering which was so holy that even the Priest was to wash his ministring garments if any of the sinne offering dropped upon it even in the holy place therefore the vessels though otherwise consecrate after they had touched the sinne offering were to be cleansed as well as the Priests consecrate garments therefore it is like that there were other peculiar vessels appointed for the seething and dressing of the flesh of the sacrifices in the court of the Tabernacle though these here expressed served only for the Altar 2. The next instrument is jaghim which some interpret scopas beasomes as Vatab. Pagâ—in Genevens But seeing all these were made of brasse it is not like they were beasomes some take them for firetongs Lat. Tostat. But they were an instrument quo cineres removebantur wherewith the ashes were removed Oleaster They were then palae the fire-shovels which tooke the ashes from the Altar Iun. Montan. Osiander They are called jaghim of jaghah to remove or take away as Isai. 28.17 The haile shall sweepe away or take away the vaine confidence 3. The third sort is misreketh which commeth of zarak to sprinkle they were not to sprinkle with as Montanus translateth them aspersoria the sprinkles being made of brasse neither to carry the ashes Osiander For to that end were the two former instruments but they were pelves sparsoria the sprinkling basons which held the bloud Vatab. Pelves ad fundendum sanguinem basons to powre out the bloud Hugo de S. Victor So Iunius reades crateras bowles goblets This third kinde is omitted by the Latine Translator 4. The fourth kinde is mazleg which some take to be a fire-forke which served lignis componendis to couch the wood upon the fire Osiander The most take it for a fleshhooke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. fuscinula Iun an hooke which served to pull the flesh out of the pot as 1 Sam. 2.12 Tostat. Oleaster It is like they had fleshhookes to that purpose but this being appointed for the Altar served to this end Quibus carbones partes victimarum componebantur wherewith the coales and parts of the sacrifices were laid in order Pelarg. 5. The last word is machta which some translate forcipes tongs Iun. Montanus But there is another word used for tongs Isa. 6.6 melekachaim of lakach to take some take them for censers Chal. Genev. as the word is sometime used Numb 16.12 But the censers were no instruments belonging to the brasen Altar they were therefore certaine fire-pans which they kept the fire in of chatah to take or receive as Isai. 30.14 There is not a sheard found to take fire from the hearth there the same word is used The use of these fire-pans was ad portandas prunas to carry the coales Hugo de S. Victor To transport them to the Altar of incense Cajetan Ad fovendum ignem and to keepe sire in when they covered the Altar Osiander Marbach QUEST VII Whether all the instruments were of brasse Vers. 3. THou shalt make all the instruments thereof of brasse 1. Cajetane thinketh that all the instruments fit for the service of the Altar are not here named and therefore this generall clause is added But it is evident chap. 38.3 that those five sorts were all the instruments that belonged to the Altar It will be objected that the tongs which the Angell tooke a coale with from the Altar are not here mentioned It may be answered that although they be not here expressed in that very word yet the fire forkes here mentioned which some call sorcipes firetongs were to that use and under that name they may be comprehended or under the last as Iun. 2. Iosephus thinketh that all these instruments were of gold But therein he evidently doth contradict the text which saith Thou shalt make all the instruments of brasse 3. It is evident then that nihil ex ferro admittitur nothing is made of iron Cajetan It will be demanded then wherefore as well the iron as brasse which they tooke in the spoile of Jericho Iosh. 6.19 was consecrate to the Lord and was to come into the Lords treasury Tostatus answereth that the iron might serve to divers purposes though it were not used to make any of the vessels or instruments of the Tabernacle as to make
appointed to be made 1. Because it was fit and requisite both in respect of the brasen Altar which could not stand within the Tabernacle because the fire and smoke would have annoyed it and spoiled the hangings and the Altar being consecrated to holy uses was not to stand in any prophane and common place as also the majesty of the Tabernacle and the sanctity and reverence of the place so required that it should be fenced about and none be suffered to come neere it Tostat. qu. 7. 2. And it was fit to be made of a large capacitie one hundred cubits long and fifty broad both for the stretching out of the cords which being fastened unto brasen pins in the ground did beare up the Tabernacle as also for the divers services of the Levites which were performed in the outward court and because of the number of the officers who were admitted to come in there to eat and drinke of their peace offerings before the Lord Deut. 12. and 16. Tostat. qu 8. QUEST XIII How the Tabernacle was situate in the middest of the court HOw the Tabernacle was situated in this court it is also questioned 1. Tostatus reporteth the opinion of some that thinke the Tabernacle was set wholly without the court and that this court was a square place compassed in with pillars and curtaines by it selfe yet not farre from the Tabernacle Contra. 1. Then this court should have beene superfluous if the Tabernacle had not beene within it not consequently the Altar which was at the doore of the Tabernacle chap. 29.42 for to what use should it have served if there had beene no holy ministration there 2. It is contrary also to the text chap. 40.33 where it is said he reared up the court round about the Tabernacle then it must needs follow that the Tabernacle was within it 2. Cajetane and Lippoman thinke that the Tabernacle was equally distant both from the sides that is twenty cubits from the North side and as many from the South the Tabernacle being ten cubits broad and so wee have the breadth of fifty cubits and likewise he thinketh that the Tabernacle containing in length thirty cubits the rest of the length which is seventy cubits was equally divided that the Tabernacle was pitched in the length 35. cubits from the East and 35. cubits from the West But this is not like as Tostatus well noteth that there was no more space left before the Tabernacle than behinde seeing all the services of the Levites and the offerings of the people were before the Tabernacle and that part behinde seemed to be a void place Iosephus indeed saith Tabernaculum statuit in ejus medio He set the Tabernacle in the middest c. But we need not understand precisely in the very middest it was set within and the court did compasse it round about 3. Montanus in his description of the Tabernacle though he set not downe a certaine proportion of distance betweene the ends of the Tabernacle and the ends of the court East and West yet seemeth to joyne the Tabernacle by the sight of his plat as it were ten cubits from the West-end and he alloweth a greater space in length from the East-gate of the court unto the East-end of the Tabernacle than from thence to the West-end of the court But then the standing of the Tabernacle should not observe an uniforme proportion it being further from the sides namely twenty cubits than from the West-end 4. Thererore I preferre their conjecture which thinke that the length of the Tabernacle with the space betweene the most holy place and the West-end of the court contained fifty cubits halfe the length of the court that is the length of the Tabernacle thirty cubits and twenty cubits the space betweene the West-end of the Tabernacle and the court and the other fifty cubits remaining in the length were extended from the doore of the Tabernacle to the doore or entrance of the courte Borrhaius Pelargâ—â— for thus the Tabernacle of every side saving before shall observe a due proportion of distance being twenty cubits on the three sides removed from the walles of the outward court QUEST XIV Of the hangings which compassed the court the fashion and bignesse of them Vers. 9. THe court shall have curtaines of fine twined linen of an hundred cubits long for one side 1. These curtaines or hangings were not so costly as the other which covered the Tabernacle for these only were made of fine linen not of blew silke purple and skarlet as the other neither were they wrought with Cherubims as the other the reason whereof may be this lest the sight of images and pictures might have beene an occasion of idolatrie unto the people Tostatus quaest 8. 2. R. Salomon thinketh that they were made with eyes and holes like net-worke that the people might see thorow So also Lyran. Iun. Oleaster For the word is kelagh which signifieth a sling or casting net some thinke it was wrought with the pictures of a sling but that is not like the curtaines rather were full of networke for the reason before alleaged 3. For the length of these curtaines they were neither all one curtaine as Calvin thinketh on one side an hundred cubits long for they had beene too cumbersome to carry nor yet were they so narrow as a cubit as Simlerus would gather vers 15. There shall be on the other side fifteene hangings for cubits must be supplied as in the former verse There shall be hangings of fifteene cubits But Lyranus conjecture is more probable that they were five cubits broad from pillar to pillar which stood five cubits asunder and so were joyned and coupled together 4. These hangings were an hundred cubits long on one side and an hundred on the other and 50. on each end so that they made in all 300. cubits QUEST XV. Of the situation and placing of these pillars Vers. 10. IT shall have twenty pillars with their twenty sockets of brasse c. 1. These pillars being twenty on each side and ten in each end doe make in all sixty pillars whereof two must be imagined to stand in each corner for otherwise there would fall out 22. on a side or twelve at an end if they stood in like distance one from another or if ten bee counted at the ends with the corner pillars there will be beside them but eight at an end and so there should want foure pillars of the number therefore Cajetanes conjecture is more probable that there were two pillars in each corner to make up the full summe of sixty pillars than Montanus description wherein the corner pillars are counted both of the number of the ten in the ends and of the twenty pillars in the sides And further these pillars were set on the inside of the hangings as Gregorie saith Iutus columnae immobiles stant foris paxilli funes continent The pillars stood immoveable within and the pins held the ropes without super Ezech.
the Priests are thus sprinkled with bloud it is shewed summos Sacerdotes non fuisse ita perfectos c. that the high Priests of the Law were not so perfect that they needed not to be purged Osiand But they had need of another high Priest by whose bloud they should be sanctified QUEST XXIX How these things were put into the Priests hands and shaken to and fro Vers. 24. THou shalt put all this in the hands of Aaron and shake them to and fro c. 1. The Latine Interpreter here readeth amisse thou shalt sanctifie them which Tostatus would helpe out thus because divers ceremonies were used in the consecration of the Priests quaelibet earum sanctificaâ—io vocabatur every one of them was called a kinde of sanctifying But the word nuph signifieth to shake or move to and fro 2. Some doe translate it thou shalt lift up So Pagnin Oleaster who referreth it to the ascending and rising up of the vapour or smoake But this shaking to and fro was done before they were burned upon the Altar which followeth in the next verse and there is another word afterward used to shew the lifting up for the shaking to and fro is called tenupha and the lifting up terumah of rum to lift up 3. R. Salomon saith the manner of putting these things into the Priests hands and shaking them to and fro was this Moses did put them into their hands and then with his hands underneath theirs did shake them to and fro toward the East and West and then toward the North and South 4. And by this ceremony of putting those things into the Priests hands Moses delivered them jus talia possidendi right to enjoy such things they should be afterwards for the Priests use Lippom. QUEST XXX Whether Moses were indeed a Priest Vers. 26. ANd it shall be thy part 1. The Latine Interpreter readeth here corruptly erit in partem suam it shall be for his part that is Aarons for what Aarons part should be is afterward shewed vers 28. the word is lecha to thee as the Septuagint translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it shall be for thy part that is Moses should have the Priests part at this time 2. Lippoman hence would inferre that Moses was the high Priest both because he did consecrate the high Priest and he had the breast for his part which only belonged to the high Priest 3. I rather thinke with Osiander that Moses did at this time quodam modo fungi officio Sacerdotis c. after a sort execute the Priests office So also Simler Gallas Hee was in the Priests stead in the consecration of Aaron But if Moses had beene actually a Priest he could not afterward have resigned that office and calling neither can this be inferred upon that place Psalm 99.6 Moses and Aaron among his Priests that Moses was a Priest but it sheweth that Moses and Aaron were most excellent among the Priests as Samuel among those that called upon his name Vatabl. Or Moses was counted among the Priests because he did extraordinarily execute the Priests office as in the consecration of Aaron 4. Tostatus calleth Moses simplicem Levitam a simple or plaine Levite quaest 14 He was indeed of the tribe of Levi and in that sense Aaron also might be called a Levite but Moses was more than a Levite because hee both sacrificed and consecrated the Priests which the Levites could not doe QUEST XXXI Whether Aaron had the breast and shoulder of the ram of consecration Vers. 27. THou shalt sanctifie the breast of the shake offering and the shoulder of the heave offering 1. Whereas the right shoulder was shaken to and fro before and burnt upon the Altar this could not be the shoulder of the heave offering here spoken of for it was burnt already upon the Altar 2. Some thinke therefore that it was the left shoulder which is here called the heave offering and that Moses had that and the breast for his part at this time because he was now in the Priests stead Osiand Marbach But this is not understood of Moses that he should have them they are for Aaron and his sonnes vers 28. Moses part is set downe before what it should be vers 26. namely the breast And it was the right shoulder not the left which was given to the Priest Levit. 7.32 The left shoulder and the rest of the peace offering beside that which was due unto the Priest belonged unto the offerer 3. Therefore this Law here set downe is not concerning the ram of consecration out of the which Aaron had not now the Priests part because he and the other Priest were at that time but as the offerers and presenters but for the time to come an order is set what part they should have out of the peace offerings of the children of Israel namely the breast and the right shoulder Tostat. quaest 13. Iun. Gallas QUEST XXXII What difference there was betweene the shake-offering and heave-offering Vers 27. THe shoulder of the heave-offering c. 1. Some thinke that the breast was only shaken to and fro and therefore was called tenupha the shake-offering and the shoulder was onely lifted up so called also terumah Vatabl. Which Osiander calleth the one Movenda the sacrifice to bee moved or shaken the other Levanda to be lifted up and Iunius seemeth to be of the same opinion who readeth distinctly which was shaken to and fro that is the breast and which was lifted up that is the shoulder But the words following will not beare this sense which was heaved up of the ram of consecration Now no mention is made before of the heaving up of the shoulder but of the shaking of it to and fro with the other things which were put into Aarons hands vers 24. so that the right shoulder of the consecration ram was not onely lifted up but it was also shaken to and fro 2. The generall opinion therefore iâ— that as well the breast as the shoulder were first heaved up and downe and then shaken to and fro So R. Salomon Lyranus Simlerus Gallasius Tostatus with others But if they were both indifferently shaken to and fro and lifted up alike why are these speciall names given unto them Levit. 7.34 The breast shaken to and fro and the shoulder lifted up 3. Therefore I neither thinke that the breast was shaken onely nor the shoulder lifted up onely because the shoulder was shaken to and fro vers 24. and the breast together with the shoulder are indifferently vers 28. called an heave-offering neither yet is it like that there was no difference of motion in the shaking of them and the heaving them up seeing they have speciall names given them of their divers motions But it is most probable that the breast was more shaken to and fro than lifted up and therefore is called tenuphah of the more principall motion and the shoulder though it were moved to and fro yet was chiefly heaved up
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