Commentary on the Old Testament Volume 1

CHAP. XXII.

IF a man shall steal an ox or a sheep and kill it, he shall pay five oxen for an ox, and four sheep for a sheep. By the ox here all greater cattle are understood, and by the sheep the lesser, as Deut. 14. 4. saith Simlerus. But in the Hebrew Canons it is plainly expressed, thas only for an ox five-fold is to be paid, and for a sheep four, and not for any other thing stolen, for which the thief paid but double, because there was more profit, use and service by these to the owners then by any other beasts, and these were used for sacrifice. Yet Josephus saith, that they that stole living beasts of any kind, were to be punished likewise five-fold and four-fold, but not for stealing gold, silver, stuff, &c. It may seem more probable which the Hebrew Canons have, because if a five or fourfold restitution had been meant for other cattle also, it had been as easy to name any out of the herd or flock; and for paying double for other things stolen, there is a plain ground, v. 4. Yet because it is there said, If the thing stolen be found in his hand alive, whether ox, asse or sheep, he shall pay double; it appeareth, that not only oxen and sheep are meant in this law, but under them all greater and smaller cattle, for which restitution must be made five-fold or four-fold, because if the asse must be paid for but double, if found alive, as the ox; by the like reason he must be paid for five-fold, if dead or sold. The word translated sheep is 〈 in non-Latin alphabet 〉 signifying a lamb or a kid, as Exod. 12. 3. and it may be rendered any small cattle, as Deut. 14. 4. lamb, kid, sheep, goat, &c. Now for stealing this, four sheep must be given, 〈 in non-Latin alphabet 〉 being put for 〈 in non-Latin alphabet 〉 , whereupon Cajetan gathereth, that the penalty for stealing a lamb was greater then for stealing an ox, because four sheep were appointed to be given for one lamb, and not four lambs, and this was more then five oxen for one. But as the word is varied in speaking of a sheep, so it is in speaking of an ox, 〈 in non-Latin alphabet 〉 being put for 〈 in non-Latin alphabet 〉 , and therefore this observation is overcurious, the thing to be noted from the varying of the word rather is, that if the thing called 〈 in non-Latin alphabet 〉 , which signifieth both a lamb and sheep; be a sheep, four sheep shall be restored for it, if a lamb or kid, four lambs or four kids, &c. whereas this law toucheth cattle only and the stealing of them, respect was herein had to that people, whose wealth consisted in the herd and the flock, but the stealing of anything else is meant also, whether by plain theft, or by oppression or deceit in dealing, for Zacchaeus being guilty in this kind promiseth restitution of four-fold without putting difference between beasts and other goods. But in saying that this law extendeth to all other stolen things also, I do not mean for the quantum to be restored; for the double only must be restored for things inanimate, as was before noted, and therefore the restitution of Zacchaeus was ex abundanti, not ex necessitate. Why for other things stolen only a twofold restitution is necessary the Hebrews yield some good reason, because other things may be kept more closely, but cattle must go abroad in the fields, being by this means more exposed to danger, and therefore it was needful by law to provide by a greater mulct to punish the stealing of them for greater terror. Whereas five-fold restitution must be made for the ox, but four-fold for the sheep, the reason might be, because the ox was a servant, and the chief amongst tame beasts, as the lion amongst the wild, whose labor his master used, and being stolen, he was not only damnified by the loss of his beast, but of his work also. And again, the stealing of an ox argued a more audacious thief, who durst not only steal a thing of less price, but a greater, and not only a thing that he might carry away upon his shoulder and hide, but that which must be driven, and could not so easily be hidden, verse. 4. If the beast stolen be alive, twofold restitution only is required, because the master may have his own again. If a wife stealeth, say the Rabbins, and she hath not to pay, the double worth shall lie upon her as a debt, till she be divorced, or her husband die, and then she shall pay it. A child that stealeth shall not be liable to pay when he is grown up, but be beaten, that he grow not into a custom: a servant shall be beaten for stealing, and that thoroughly, and when he goeth out free, he shall pay the double: for stealing none were put to death then.

If a thief be found breaking thorough, and be smitten that he die, no blood shall be shed for him: But if the sun be risen, blood shall be shed for him, &c. The reason of this is, because such thieves as break into houses, use to kill him that resisteth, and his breaking thorough is in effect a pursuing of the master of that house to kill him, wherefore if he killeth in his own defense he shall be guiltless. And by this Law, say the Hebrews, he shall be guiltless whosoever he be that killeth him, whether the master of the house, the servant, or any other man. Maimonides. Like unto this is the Law of the twelve Tables of the Romans, yet it is not so to be understood, as if the Law did bid a man to kill such a thief; for it were better to apprehend him, and to bring him before the Judges: but in case that a man by repelling and fighting against him did kill him, he should be guiltless, so Simlerus, who alledgeth the Civil Law also to the same effect, and affirming him not to be guiltless, that when he could have apprehended him, had rather kill him. And this is the Law for night-thieves. For thieves breaking by day, when the Sun is once up, they must not be killed, which is to be understood, unless they come armed with weapons: if he cometh simply to steal, and any man kill him, his blood shall pay for it. For the Sun risen, the Chaldee hath, If the eye of witnesses be upon him. If it be as clear as the Sun, saith Maimonides, that he cometh not to hurt thee, but to steal. For, there shall be blood shed for him, in Hebrew it is, bloods for him, as in the former verse, no bloods for him, but that is the meaning which hath been already said. He shall surely pay, some refer this to the slayer in the day, as if it had been said, he shall pay his life, but it is certainly spoken of the thief, and brought, as a reason, why he must not be killed, viz. because there is another punishment for him that only stealeth, and if he hath not wherewith to pay double, he must be sold. In the Laws of the twelve Tables it is expressed, that he who cometh to steal by night, or by day, being armed with a weapon in his hand, may be slain, if otherwise and he had not wherewith to pay for his theft, he must be made a servant to him from whom he stealeth; here he must be sold, that is, as the Rabbins explain it, by the Judges, and the price taken given to him that suffered loss. If the goods stolen be worth an hundred crowns, and the thief be worth but fifty, he shall be sold to make satisfaction, if the goods stolen be more then his price, he shall remain so much indebted, till the time of his freedom, and then when he is worth it, pay for it. But the thing stolen only shall be reckoned, not the quadruple, or quintuple restitution, when his selling cometh in question; for he shall not be sold for that, if he hath enough to pay the principal: but after he goeth out free and is able, he shall pay that also. Maimonides.

If it be demanded here, How the Laws of these times may be justified, in that men are hereby adjudged to die for theft, whereas in equity, and according to God's Laws, goods only should pay for goods, and so it seemeth to have been judged by the Law of Nature, since the Roman Laws are only for the same kind of punishment? Simlerus answereth well, that punishments may be aggravated, as the sins to be punished increase and grow more heinous; and therefore in following times upon this reason, it seemeth that Solomon said, that a thief being taken shall restore seven-fold; and David, He that hath stolen the poor man's lamb, shall surely die. By the Roman Laws of the twelve Tables, a servant convicted of theft must be beaten and thrown from a rock; and by the Law of Draco, a thief must die. Rulers, doubtless, have power for more heinous thefts to punish with death, for the greater terror to others, neither is death appointed by human Laws simply for theft. but for stealing the first time the punishment was whipping; for the second, the cutting off of the ear; and for the third, hanging: and in the Constitution of Frederick, where death is appointed for the punishment of theft, if but five shillings be stolen, it was in case that the public peace were broken, a • appeareth, because it is under the title, De pace violata. And so respect is, or should be had still to the quality of the offense, if stealing be with terror, or violence, or the thief be incorrigible, or the theft be the more heinous for the thing stolen, the thief is worthy of death.

If a man shall cause a field, or a vineyard to be eaten, &c. Here two cases only are put, but we must understand all other like cases, as if one feedeth or spoileth another man's meadow, or orchard, by feeding or treading down, &c. he must pay of the best of his own.

If a fire be kindled, and burn down stack • • f corn, or standing corn, he that kindled the fire, shall make restitution. By the Roman Laws, he is bound to restore only, that was the cause of the burning, Datâ operâ, or in lata, & incauta negligentia, or lascivia. But now it is death to set fire purposely upon any man's goods or house, out of malice, neither is the meaning of this Law to restrain from thus punishing in this case, but when the fire being kindled in another place cometh accidentally to another man's possession. The Hebrews distinguish about the things laid up at threshing places, saying, That instruments of hubandry, if they be burnt up there, shall be paid for; but not plate, garments, or household-stuff; but if a man's dwelling house be burnt, all within it shall be paid for, because that is a proper place for a man to lay his goods in. And if a man be hurt by burning, his healing shall be paid for, &c. as in the case of bodily hurts before spoken of.

If a man shall give his neighbor silver, or vessels to keep, and it be stolen, &c. Here is the Law, of which it was spoken before, that for other things besides living, if they were stolen, double restitution must be made: for if the thief be found, it is said here, that he shall pay double. If not, he to whose custody it was committed, must come before the Judges to be tried, whether he hath put his hand to his neighbors substance. Here the Judges are again set forth by the name of gods, as Exod. 21. 6. The Chaldee hath it, before God, his trial must be by oath, as verse. 11. whether he hath put his hand, that is; as say the Rabbins, not only to steal it, but to use it, and to serve himself therewith, for if he hath used it, and after that it be stolen, he shall pay for it. So Rab. Jos. Karro. The word translated substance, or goods, is work in Hebrew, because worldly goods are gotten but by labor.

Upon every difference about ox, asse, &c. Which another challengeth to be his, the matter shall come before the Judges, and he whom they condemn, shall pay the double. For these words, challengeth to be his, in Hebrew it is, for every lost thing which he shall say, this is he, 〈 in non-Latin alphabet 〉 , the meaning is, when anything committed to another man's custody is stolen and lost, and he shall challenge his neighbor that kept it, saying, He is the man that stole it, the Judges shall judge it, and not only in this case, but in all other cases, when one man layeth theft to the charge of another, so Calvin, Simlerus, &c. The Rabbins say, that he who kept his neighbors goods for him, might justly be challenged when they were lost, not only if he had put his hand unto them, as was before said, but if he kept them in a place unmeet, as if he kept household-stuff or raiment in his yard, or out-house, where timber, and brick, and the like might be kept, but not these things; or if they being demanded, he should say, he knew not now where they were. For whom the Judges condemn, in Hebrew it is, whom the Judges make wicked, that is, judge to be the offender, as to justify is to pronounce just and innocent, Deut. 25. 1. Prov. 17. 15. The paying double is by Simlerus referred not only to him accused, but also to the accuser, because it is equal, that he who would bring another unjustly in danger of paying double, should have the same mulct laid upon himself, so likewise Calvin and Tremellius. The Rabbins note here, because it is said, He whom the Judges condemn, shall pay the double, that if a man confesseth against himself, he shall only pay the principal, but if denying it, they judge him guilty, he shall pay double.

Touching any kind of cattle committed to another man's keeping, if it were stolen, the keeper must restore, as he was not bound to do in the former case, and the reason is, because commonly for keeping a man's cattle a price is given, so as is not for keeping any dead thing. If it cometh to any hurt, whereby it dieth, the dead of torn carcase must be shown, and then he shall not pay for it. Here are two cases of losing cattle put, by theft, besides the losing of it by death. 1 If it be driven away, no man seeing it, that is, enemies coming and driving them away, which could not be prevented by any diligence of his, in this case, he taking his oath upon it, if his own cattle were also driven away withal especially he shall not pay. 2 If it be stolen, and then he shall pay. So Simlerus. But here seem to be three cases put rather. 1 Of a beast dying. 2 Of a beast hurt or torn with wild beasts. 3 Driven away, or stolen: and touching the first it is meant upon oath that he shall be acquitted; for the second, he shall bring the torn parts, or some part forth; and for the third, he shall pay, whether it be driven away by enemies, or stolen, for who can tell whether of these took it, when as no eye saw the driving thereof away? For a beast torn by wild beasts, the Rabbins say, that if only one wolf cometh, or only two dogs, the keeper is bound to rescue it, and if he doth not, he shall pay for it; but if two wolves, or more dogs come, then he shall be quit, or if a Lion, Bear, or Serpent. But if he leadeth the flock to places where wild beasts haunt, or robbers, he is bound to pay, or if other shepherds being near, he called not to them to help, or took not up staves when he might; or being one that taketh hire, if he provided not staves and help to rescue, he shall pay. So Maimonides.

If a man borrow ought of his neighbor, and it be hurt, or die, the owner not being by, he shall make it good, &c. Here are two cases put of borrowing without hire, and for hire; in the first if the thing borrowed miscarrieth, the borrower must make it good; in the second he shall not, but pay the hire only. Yet in the first it is excepted, if the lender be present, then the borrower shall not be bound to make it good, because, as Simlerus hath it, there could be no deceit or negligence through which it miscarried, the owner himself being by and seeing the usage thereof. For the borrower is by this Law appointed to pay, howsoever the thing borrowed be broken or lost, to prevent deceit, and to make him the more careful of the preservation of his neighbors goods; but when the owner is present, he is made a witness that there was no deceit, and therefore the borrower shall not pay. The Rabbins of the Jews expound it otherwise, If the owner be with it in the time of the borrowing, for if he be not, although he be present when it is broken or dieth, the borrower shall pay for it: but I prefer the former as more rational. For the manner of paying it was thus; they considered what the thing was worth, before it miscarried, and the worth of it being broken or dead, causing the borrower to restore that, and to make up what it wanted in worth. Yet there were some cases, say the Rabbins, wherein the borrower was not bound to pay, viz If any mischance came to the beast, whilst it was working, that is, in the plough, or he riding upon it, or treading out corn with it, or if a tool borrowed breaketh whilst a man worketh with it: but if the beast dieth before or after working, or be stolen or taken away by violence, or any other thing borrowed be lost, he shall pay. And for hurts, they say, If a beast borrowed be leaner by ill keeping, the borrower must satisfy for the loss of his flesh, but if by working, he shall not satisfy; and when anything is borrowed for such a time or work, the owner cannot fetch it home, till the work be done, or the time be expired, no not though the borrower be dead, but his heir may keep it, till the expiration of that term, if no certain time or work be set, he may fetch it home when he will.

If a man entice a maid that is not betrothed, and lie with her, he shall surely endow her to be his wife. This law is again repeated, Deut. 22. 28, 29. but there it is said, He shall pay to her father 50 shekels of silver, and take her to wife, neither may he put her away all his days. Whereas in this place the dowry is to be given to her, if he marrieth her. Or in case her father will not give her him to wife, He shall pay money according to the dowry of Virgins, but to whom it is not set down. It is to be understood, that there shall be a double mulct imposed upon him, one to be paid to her, and another to her father, who hath been injured by his lying with her: so Simlerus; or else, as he also hath it, only one dowry is to be paid to the father, in whose power the daughter is. But Tremellius thus, besides the just dowry he shall pay to the father of the maid a mulct for his paternal authority, and his daughters chastity thus violated. Ainsworth saith, that the law in Deuteronomy differeth from this, because here is meant a maid lien with by her consent, but there without consent, and that the Hebrews teach, that if he married her, he was not tied to pay this money, but only to give her a writing for a dowry, as other maids had. And it was not only in her fathers power to deny her him, but also in her own to refuse him, and in his to deny to take her: so Maimonides in Naguarah, Chap 1. Sect. 3. But this I am sure is contrary to the Law of God, which saith, that he shall marry her, unless her father deny to give her, and pay this mulct also. But the difference between this and that in Deut. is observed by Tremellius also, because it is said, He taketh her and lieth with her, that is, being overcome with wine, or in wantonness, or by subtlety, she not being drawn to consent by promise of marriage or gifts. And this is the true reconciliation of these two places, here is a case of one lying with a maid, she being won to consent by fair promises and flatteries, for this he shall not pay anything to her father, but only give her a dowry, if he marrieth her, and if not, he shall pay money to her for a dowry, that another man may be the more willing to take her to wife: in Deut. is the case of a maid deflowered without such consent; and in this, he shall both marry her, and endow her, and pay 50 shekels for a mulct unto her father, and never put her away again. If it be demanded, what if he were a married man that lay with her, or a kinsman [Quest.] within the degrees prohibited? I answer, if she were his kinswoman, he must die for it, because this is the punishment of incest • if not, although he had a wife before, he must either take her to wife also, or pay money to her for a dowry, as Simlerus thinketh, or else as an adulterer he must die for it. But I cannot find, that any man's lying with a woman, unless she were married or espoused, was to be punished with death. Wherefore it is to be held rather, that he should pay money to her for a dowry. If any shall marvel, that no punishment is set down for the maid, Simlerus saith, that this was an indulgence to her sex and young age and simplicity, and a pecuniary mulct could not be imposed upon her, because she had nothing, and for her father to be urged to pay for her fault were unjust. But the true reason, as I take it, was because she was punished with shame and disgrace, being henceforth vilely accounted of, as an whore, and her marriage was spoiled hereby. If it be demanded, why Judah would have had his daughter in law Tamar burnt for the like, she being a Widow, and so as a maid? For this see the solution, [Quest.] Gen. 38. 21, &c. But why is this penalty inflicted upon the man, or he required to marry her? Answ. The Lord would have them married, that [Quest.] a daughter of Israel might not live longer in infamy and sin, as an whore. But why was so little a punishment inflicted for so foul a sin, and none upon [Quest.] the maid? Answ. In these civil punishments respect was only had to the staying of the inundation of vice, and if it be well considered, this was a sore punishment: but this is not all the punishment of this sin, but both for the whoremaster and the whore shutting out of the Kingdom of heaven, Gal. 5. 19. 1 Cor. 5. 11. If it be demanded, whether this law should not be still [Quest.] observed in all places? It is answered, that to punish fornication is moral, but for the kind of punishment it is political, and therefore at the liberty of the Magistrate to set down the fittest punishment for each Nation to make them amend their manners. Amongst the Romans by the Julian law the Stupratour was punished with the loss of half his goods, if he were wealthy, if not, his body was punished, and he was banished. The punishment of whoredom should not be less but greater now, as sin doth more abound, see before upon Gen. 38. 21.

Thou shalt not suffer a witch to live. The word witch is of the feminine gender, because the female is most commonly infected with this vice, but the manwith or sorcerer is also implied, see Deut. 18. 10. where not only a witch is named, but also a diviner, an observer of times, and an enchanter, a charmer, a consulter with familiar spirits, and Necromancer: and Levite. 20. 6. God threateneth to cut off those that go after Wizards, and such as have familiar spirits. Of the divers sorts of such as used these wicked arts, I have spoken before, Exod▪ 7. 11. This, saith Simlerus, against witches doth fitly follow after the law against enticing to incontinency, because this art is often used to stir up unlawful loves, and hereby the soul fornicateth with the Devil. For charmers and charms much is said by some, as if such were not worthy of death, but might be tolerated, because what they do is effected by the force of certain words, and not by any compact with the Devil, but God doth not only condemn witches but charmers also. And good reason, because the name of God and other names of holy Scripture and words are abused by them against the laws of the first table, which kind of sin is most heinous and therefore to be punished with death.

Whosoever lieth with a beast shall be put to death. This, saith Simlerus, is set between the law against witches and against idolaters, because they that have yielded to so foul a sin as to fornicate with the Devil by witchcraft and sorcery, may easily be drawn to this most filthy sin by the Devil also, and idolaters are given over in God's just judgment to do things against nature. This sin is so foul, that it should not be once named amongst Christians, yet that there was need of a law against it appeareth; because the Canaanites were before tainted with it, and there be some chief men in the Church of Rome that by their writings have given allowance to it, as Casa, Aretinus, Bembus, and others: so Simlerus. Levite. 20. 15, 16. when such a foul sin is committed, the beast is also to be put to death, and if a woman committeth such wickedness with a beast, and in appointing the beast to be killed, which was innocent, the Lord showeth how detestable this sin is before him.

He that sacrificeth to other gods shall be put to death. The word in Hebrew is 〈 in non-Latin alphabet 〉 , shall be utterly destroyed, or anathematized, or destroyed as execrable, or destroyed without mercy, Heb. 10. 28. in the Targum Hierosol. He shall be killed with the sword, and his goods consumed: but this is thus enlarged out of Deut. 13. 15, 16. the death in particular, to which such were to be put, was stoning, Deut. 17. 5. But the Hebrew Canons here distinguish, saying, That he, who serveth idols willingly and presumptuously, shall be cut off without mercy; but if ignorantly, he is to bring the sin-offering appointed for a sin of ignorance, Numb. 15. 27, 30. whereas sacrificing to other gods is only spoken of here, serving of them is also named, Deut. 13. Deut. 17. and worshipping them, and the Sun, Moon and Stars are named in particular, as the gods which the Heathen served; to show, that not only sacrificing, but giving any kind of worship and service to them is death.

Thou shalt neither vex nor oppress a stranger, &c. The first of these words is referred by the Hebrews to contumelious words: the second to deeds, thou shalt neither vex him by ill and disgraceful speeches, nor oppress him by hard dealing with him any kind of way. This law is given against that evil inclination, which is commonly in men towards strangers, preferring themselves and their own Nation, and debasing and abusing them. For our love must be as our heavenly Fathers to all, yea even to strangers, Deut. 10. 18, 19. Levite. 19. 33, 34. Zach. 7. 10. Jer. 22. 3. Ezech. 46. 18. and in love as a brother, so a stranger must be relieved in his want, and this law is repeated again, Chap. 23. 9.

Ye shall not afflict a Widow or fatherless child, for if ye do, and they cry to me, &c. These are placed next unto the stranger, because most subject also to injuries for their inability to defend themselves, and of such God professeth to be a special Patron. Here is no particular punishment set down, but it is to be understood, that the Judge should do in their behalf, as the case should require, and God threateneth to kill such oppressors with the sword, and so to make their wives widows, and their children fatherless.

If thou lendest money to any of my people that is poor amongst you, thou shalt not be to him as an Usurer, neither shalt thou lay usury upon him. For these words, Thou shalt not be as an Usurer to him: Ainsworth hath it, Thou shalt not be as an exacting Creditor; the Septuagint, Thou shalt not be urgent upon him: the word 〈 in non-Latin alphabet 〉 Nesheh, is put for one that is urgent to have his own paid him again of him that is not able, or to have a pawn for it, 2 King. 4. 1. Psal. 109. 11. Nehem. 5. 7, 10, 11. Deut. 24. 10. For to the poor, that is not able to pay, it is at the seventh year to be released, and he, say the Rabbins, that is urgent at any time upon a poor man, who hath not wherewithal to pay, sinneth against this law. Maimonides. Yet a difference is put elsewhere between a brother and a stranger, as Deut. 23. 20. but in case the stranger be poor, he must not be lent unto upon usury, neither, Levite. 25. 35, 36. as some, understand it, & as reason showeth, because he must be relieved, as a brother in his want. This precept touching the lending of money is further enlarged, Levite, 25. 36, 37. Thou shalt not give him thy meat to usury. Deut. 23. 19. nor anything that is put to usury, & to the poor lend we must, Deut. 15. 8. Luk. 6. 35. The word translated Usury is biting, because it biteth and consumeth a man that borroweth in respect of his substance, Levite. 25. 37, it is 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 increase or multiplication, whereupon the Rabbins gather, that all increase taken is usury, and because Deut. 23. 19. it is said, Thou shalt not cause thy brother to lend: they hold, that it is unlawful to borrow upon usury, from these words, 〈 in non-Latin alphabet 〉 , so translated by them, affirming, that they had this doctrine by tradition, that this was an admonition to the borrower. And they hold, that he also is guilty of this sin who hath anything to do about it as a witness, a surety, a scribe, or a procurer, because it is here said. Ye shall not lay usury upon him: for this extendeth to all before spoken of. They distinguish also between usuries, when a man doth not plainly agree to lend for increase, but hath a gift sent him before the borrower cometh to borrow, or after he hath paid him in his money; for that before, they say, is usury afore-hand, this after, after-usury. A man may not make any benefit of his lending, either by dwelling in the borrowers Court-yard for naught, or by hiring in that time anything of him for less then it is worth, or by retaining his servant to work for him, although he hath nothing to do at home, nor by learning of him to read, if he did not use to do so before, no neither must the borrower so much as speak to him first in salutation, unless he used so to do before, and this they ground upon these words, Usury of anything that is put to usury, Deut. 23. 19. which extendeth even to words. If usury be taken, the Judges must see it restored back again to the borrower, neither shall a bill made for the payment of usury be of any force. Hitherto Maimonides, who further saith, that he, which was any way guilty of usury by lending or borrowing, denied the name of the God of Israel, and that he brought them out of Egypt, hecause this is added as a reason to this law, I am the Lord your God, which brought you out of Egypt, Levite. 25. 38. But in censuring the poor borrower thus, the Rabbins were certainly in an error because he borroweth not upon usury, but being urged by necessity, not doing, but suffering wrong; and it is a true maxim, not he that suffereth, but he that doth wrong sinneth. If that Jer. 15. 10. be urged, I neither lent nor borrowed upon usury: it is to be known, that the word 〈 in non-Latin alphabet 〉 there used signifieth only to lend, and it is so rendered by Junius, and 〈 in non-Latin alphabet 〉 is to lend upon usury, so that this place is commonly mistaken, nothing else being meant, but that he had no dealings with the people to deserve it, and yet they cursed him. Indeed, if a man borroweth upon usury, not being forced by necessity, he is accessory to the same sin, and so guilty of it. For that which the Rabbins say, that all increase taken for lending is usury, it is qualified by some, saying, That all increase ex pacto is usury; but if otherwise in way of gratitude, because a man gaineth by my money which I lent him, he will give me anything, it is lawful for me to take it: others hold that increase only to be unlawful usury which is taken of the poor, but not of others in way of Commerce, so that a due proportion be not exceeded: and therefore they define usury to be either a lending to the poor for increase or to any neighbor to his damage. The ground of the first definition of usury, a pact intervening, is in these words, Thou shalt not lay usury upon him, that is, saith Junius, by way of compact or contract. But Tostatus with the Rabbins saith, any taking of increase is usury. And a man may lay usury upon another, although he compacteth not, but only expecteth, or else he will lend no more, and the biting to the borrower is not in the pact, but in the quantum that he must pay, or else he cannot borrow another time. For the other definition, it is grounded partly upon the expression here made, If thou l •• dest money to thy brother that is poor, and partly upon common equity, seeing in the dealing and trading of men one with another, if nothing be done in buying or selling, letting or hiring, to the damage of another, no law of charity is broken, at which the whole Decalogue aimeth, and so no sin is committed. But to the poor to lend for any increase is cruelty, they being not holpen, but more impoverished hereby, whereas God by this law doubtless specially provideth for their help and comfort. I will not stand to dispute the question, whether of these definitions is rather to be embraced, or to put cases, wherein gain may be taken or not, or to determine of the quantum, for all these have been copiously performed by others. Only I wish all men to be charitable and conscionable, and not to think that the not intervening of a pact will be available before God to clear them from sin, that securely under this shelter practice the odious sin of usury. If any shall think, because this law is placed amongst the judicials of the Jews, that we are not bound hereby anymore, then by other civil laws of theirs, he must remember, that this is as a Judaical, so a Christian law, Luk 6. 35. Lend freely, looking for nothing again, that is, not according to Syrus, not putting the poor out of hope to borrow; because the word is 〈 in non-Latin alphabet 〉 , nor, as Beza, not looking for the principal again, but not looking for any recompense, as when any rich man lendeth to another, the borrower lendeth to him again another time, and the lender looketh for this requital; and now the difference of stranger, Deut. 23. 20. is taken away in Christ, in whom we are all brethren, and therefore this rule is to be followed towards all. But by strangers, to whom they might lend upon usury, are not understood all that were not of the seed of Israel, because some of them being poor must be relieved, as was shown before; viz. such as sojourned amongst them and were circumcised, not being of the Nations appointed to destruction; to the people of those Nations then they might lend upon usury to waste and to weaken them, yet Aquinas saith, that this was but a permission to take even of them, that they might be the more willing to lend freely to their brethren.

If thou takest thy neighbors raiment to pledge, thou shalt return it to him before the Sun goeth down. For that only is his covering, &c. This law is further enlarged, Deut. 24. 12. If thou lendest anything to thy neighbor, go not in to fetch out his pledge, but stand without, and if he be poor, sleep not with his pledge, &c. Verse 17. Thou shalt not take for a pledge the garment of the widow. Verse 6. Thou shalt not take the upper or the nether millstone to pledge. A poor man's garment is that wherewith alone he clotheth himself in the day, and covereth himself when he lieth down to sleep by night, and such is the garment of the widow that must not be taken. By the upper and nether millstone are to be understood all tools, wherewith a man doth work to get his living, so that being deprived of them, he is in effect deprived of his life. In the Hebrew Canons it is said, that the meaning is, the thing taken for pledge from a poor man must be restored to him when he needeth it, if it be any garment which he needeth to wear by day, or any tool wherewith he worketh, it must be restored by day, even whensoever he needeth it, for which it is said, Thou shalt return it to him before ehe Sun goeth down, but if to cover him at night, it must then be restored, for which it is said, Thou shalt restore it at the Sun going down, Deut. 24. 13. If it be demanded, what benefit it is to a Creditor to take his [Quest.] neighbors garment or tool to pledge, and by and by to restore it again? Simlerus answereth well, By the poor man's bringing of it to him thus from day today, haply his day-garment at night, and his night-covering in the morning, when he fetched the other away again, it was bound over unto him, and this bringing and fetching might put the poor man in mind to work the harder, that he might have wherewithal to pay his Creditor; and whereas the thing taken for pledge was the worse for using, at which the Creditor might except, he must know, that God in making this law tied him to exercise his charity, which if he should refuse to do, he threateneth him, but if he did, he promiseth a recompense, Deut. 24. 13. If it be demanded, why the Creditor is forbidden to go into the poor man's house and [Quest.] to take a pledge? Calvin resolveth it well, Rich men are so covetous, that they would have chosen for the best, and not have been content with that which the poor man would have given, and so have put the poor to more loss and ignominy.

Thou shalt not revile the Judges, nor curse the Ruler, &c. The word rendered Judges is 〈 in non-Latin alphabet 〉 gods, but of God it is not here meant, because it is elsewhere provided against blaspheming of God, neither of false gods, as Josephus would have it, for they may freely be reviled, but of Judges, to revile whom is a sin, because for their place and authority they must be reverenced, as Fathers of the Country. These two words, revile and curse, are rendered by one word, curse by Santes, but the first being Calal, signifieth properly to levifie, or to use disgraceful speeches, whereby the dignity of the Judge is levified, the other, Taor, to curse. By the Ruler the Rabbins understand either the King or the Chief of the great Synedrion. In that no punishment is set down, it is to be understood, that it was left to the discretion of the Magistrate himself to punish such indignities offered unto him.

Thy full ripe fruit and thy liquor thou shalt not delay. For liquor in Hebrew is tear, because it is the liquor of the grapes, when they are full ripe, so that being pressed it runneth down like tears. The Chaldee rendereth the first words, thy first fruits, the Septuagint, the first fruits of thy floor; and that the first fruits are meant, see Chap. 23. 19. see Numb. 18. 27. Deut. 26. 2. for the manner of bringing the first fruits, Numb. 15. 20. and Deut 26. Some by fullness, saith Simlerm, understand the first fruits of a plentiful year, and by tears of a barren year, a few drops like tears being then to be offered. But the first fruits of dry things and of liquid, as wine and oil are meant hereby. There were seven sorts of fruits, say the Hebrew Canons, of which they were to bring the first ripe, viz. of Wheat, Barley, Grapes, Figs, Olives, Pomegranates and Dates, and not of any other; of liquors only two, Wine and Oil: this also they ground upon Deut. 8. 8. where these seven are named as the chief fruits of that land. The quantity is not set down, but by the Rabbins it is taught that one of 60 must be brought at the least, and one of 40 at the most, for they say, what did the wise men set? a good eye, one of forty, a mean eye, one of fifty, an evil eye, one of sixty, so that they counted the firsts to be then bountifully paid, when one of 40, but most niggardly, when one of 60, between these indifferent. They must not delay, but bring these in due time. For they being for part of the Priests maintenance, God knew what slackness would be in the people to pay them. Hereby God would have them acknowledge, that all their increase came from him, and that they had their land from God, Deut. 26. 9. this being brought as a tribute unto him therefore, and hereby all their increase was sanctified, Rom. 11. 16. And the faithful, the first fruits of his creatures are figured out hereby, Jam. 1. 18. Revel. 14. 4. and such was Israel sometime called, Jerem 2. 3. and hereby was figured out, saith Isidore, how the first and chief of our actions should be dedicated to God, or the will, which is first before any action.

The first-born of thy sons shalt thou give to me, and of thy sheep and oxen seven days, &c. Of the Law for all first-born things, see before, Exod. 13. 2.

Ye shall be an holy people to me, flesh torn in the field ye shall not eat, &c. To figure out the inward holiness that should be in us, outward purity is commanded to the Israelites about meats and other things, see Levite. 17. 15. Deut. 24. 21. By torn flesh the Rabbins understand either a beast or a fowl torn by wild beasts, lions, wolves, &c. Or by birds of prey, as the Eagle, Kite, &c. If any part of it be torn, although it be recovered and killed by a man before it dieth, yet because it was inclining to death and could not have lived, it is unlawful, say they, to eat of it. And that not only in the case of being torn by other creature, but of being broken by falling from an high place, being shot with an arrow to the heart, or stricken with the hand of God. And it is likewise unlawful to eat flesh cut from a creature living: so Maimonides. In the laws before pointed to, as torn flesh, so a dead carcase is forbidden to be eaten, and as here they are commanded to cast torn flesh to the dogs, so Deut. 14 21. it must be given or sold to a stranger, and if any of them did eat thereof, he must wash his garments and be unclean till the evening; which if he did not he should bear his iniquity, and this is pronounced as well of the stranger as of the Isrralite. Here is occasion offered of divers queries: as 1 Why such flesh is forbidden? Answ. Not simply, because the blood was [Quest. 1] in it which might not be eaten; for this, as Calvin well noteth, is a diverse law from that, because the punishment of blood-eating is death, but the punishment of this, to wash, &c. but torn or dead flesh so found might not be eaten; because it was to be numbered amongst unclean meats, and they being an holy people might not eat any unclean thing. The wild beasts tearing and killing of it, who is unclean, is enough to make it unclean. And by avoiding it God would teach them to avoid cruelty, wherein he that ate of a beast torn by cruel beasts, did as it were communicate with them. Moreover, by wild beasts tearing other creatures, the Devils tearing our bodies by wicked lusts are set forth upon the sensual delights suggested, by whom we must not feed. 2 How that people is said to be holy? Answ. Because [Quest. 2] separated from the rest of the would, and God did more specially dwell amongst them, and to them were the Word and holy Sacraments committed; and therefore it was necessary that there should be some outward signs of their separated condition, and some obedience in certain Rites by God prescribed merely for the good will and pleasure of God, although man could not see into any reason of such Ordinances, that yet by obeying herein, they might appear to be the people of God.

3 How do these precepts agree, when as one biddeth cast it to the dogs, [Quest. 3] but the other to give or sell it to the stranger? Answ. If they did not cast it to the dogs, they might so do, because to others it was permitted indifferently to eat of all meats, and the restraint was only of the Jews. 4 But the stranger is also named, as the Jew, so he must refrein from such meat? Ans. [Quest. 4] Strangers were of two sorts, some such as joined themselves in Religion to the Jews being circumcised, for these there was all one law: others did not join, and to them it might be given to eat. Mystically, we must not imitate the carnal conversation of those that by vile lusts are torn by Devils, such a conversation being as torn flesh and the Devils, as the wild beasts. And those that live so, must be cast to the dogs, that is, be counted as an Ethnic or Pagan, who are as dogs: so Rabanus.

CHAP. XXIII.

THou shalt not take up a vain report, put not thy hand with the wicked to be an unrighteous witness. The word, take up, may be expounded either of being the author or raiser of an ill rumour against a man's neighbor, or of giving an ear unto it, and both these ways it is understood by the Chaldee, and Septuagint, and vulgar Latin, and Rab. Solomon: see Levite. 19. 16. 1 Sam. 24. 9. and good reason, that as the raising of a rumour, so the receiving of it should be avoided, because vain rumors would soon vanish, unless they were sustained and strengthened by vain credulity.

For, put not thy hand, the Septuagint hath, consent not, for, a witness of unrighteousness, Hebrew, a witness of cruel wrongs. This law, as saith Simlerus, is specially concerning things coming into judgment, as generally the receiving of false rumors is to be avoided by all men, so specially by a Judge, and if in no case a man may receive false rumors, then in judgment he should much more abhor to testify falsely. If any did so, the same punishment which should have been laid upon the accused, shall be laid upon him, Deut. 19. 16, 19, 20.

Thou shalt not be after many to evil, neither shalt thou answer in a cause to decline after many to pervert judgment. In the Hebrew it is, to pervert; but by the Septuagint judgment is added, and expressed, verse. 6. Tremellius, Insist not in the steps of the mightier to evil, because this is opposed to the poor spoken of, verse. 3. The Hebrews expound it well of Judges divided, when the most or greatest are for a wrong sentence, yet thou art a Judge fearing God, must not give with them. It may also be understood of those that contend, whereof some are said to be many, because they come accompanied with many friends and attendants, by reason of their greatness, thus striking terror into the Judge, or moving him in hope of favor and benefit from them to give an unjust sentence, for from their great and high reckoning wherein they were, the Rabbins had their name from Rabbim, many. So Simlerus. And thus this verse and the next seem to be explained, Deut. 1. 17.

And a poor man shalt thou not honor in his controversy, The like phrase is used of the rich, Levite. 19. 15. Oft-times, saith the Comedian, the Judges either take from the rich through envy, or add unto the poor through mercy. And it is an honoring of either of them more then of God, when as for either of their sakes justice is perverted, as Eli is said to have honored his sons more then God. And therefore even the Judge, that to get the credit of pity to the poor, shall give unjustly on his side, is judged as a contemner of God for this his vain glory.

When thou meetest thine enemies ox or asse going astray, thou shalt turn him unto him. Thou shalt not see his asse lying under his burden, &c. This Law is again delivered, Deut. 22. 1, 2, 3, &c. and is extended to all lost things, which must be restored. If the owner be not known, he that found it, say the Rabbins, was bound to cry it, and he must keep it by him, till the owner cometh for it, or if he be far off. So that the love of enemies and doing good even to them is no new precept, Matth. 5. but an old one, Levite. 19. 17. and therefore no work of supererogation is done hereby. In the case of a beast fallen down which is an enemies, if thou wouldest through that enmity which is in thee leave him, thou must not but help him up, as the words in Hebrew. imply. Now these offices of love were not so much to the beast, but the man in helping his beast, for the reconciliation of affections so much distracted before.

Thou shalt not wrest the judgment of the poor. Before it is commanded, Thou shalt not honor the poor in his cause. Here contrariwise against another evil, viz. of contempt, and not enduring to hear and consider fully of the cause of a very poor person, it is provided that by such means, or by inclining to the rich, his cause be not perverted. By the poor are meant especially the widow, the fatherless, and the stranger, whose cause who so wresteth is accursed, Deut. 27. 19.

From a word of falsehood thou shalt be far, and slay not the just and innocent, for I will not justify the wicked. By word of falsehood understand a false judgment; if a Fellow-Judge through corruption would give a false judgment, thou must not consent unto him. Wherefore Maimonides saith, that a good Judge would not sit in judgment, unless he knew first who should sit with him, and that he was upright: when a false judgment is given, the just is slain, if it be a matter of life and death, and if of goods, he is impoverished and grieved, which also tendeth to death. So Simlerus. God will not justify the wicked, that is, he will not suffer such a wicked Judge to go unpunished.

Thou shalt not take a gift, for a gift blindeth the seeing, and perverteth the words of the just. A gift must not be taken, no not to acquit the innocent, or to condemn the guilty, for it is a general rule, Cursed is he that taketh a gift, and he must restore it again, and his judgment is frustrate: so the Rabbins. And our wise men have taught, say they, that if any giveth a bribe for the office of a Judge, he is to be despised and naught set by, and it is unlawful to stand to be judged by him. See the same Law, Deut. 16. 19. The Chaldee rendereth it, Blind the eyes of the wise, as in that place, the Septuagint, the eyes of the seeing; in Hebrew it is 〈 in non-Latin alphabet 〉 , open-eyed. Against bribes see more, Prov. 15. 27. Job 15. 34. Eccles. 7. 7. Prov. 17. 8. 19. 6. 17. 23. Esa. 1. 23. The bribe-taker is wicked, and the companion of thieves. But how can the words of the just be perverted, if he be just, he will not speak unjustly? [Quest.] Answ. They that would otherwise have been just, are hereby perverted. The force of bribes is wonderful, as Cicero showeth in Verres and in Clodius. Philip the King of Macedon by gifts wan many factious men unto him in every City, by whose means the liberty of Greece was betrayed unto him. Amphiaraus by his wife was betrayed, she being corrupted by a most fair jewel to hang about her neck: Danae a virgin was corrupted in her chastity with gold; and Procris, a matron. And daily experience showeth, how much even small gifts do work for the moving of the affection, and therefore all Judges and Magistrates ought to beware especially, that they receive none at the hands of those that contend before them.

Ye shall not oppress a stranger, &c. This is added the second time, for it is once, chap. 22. 21. because the precepts here are directed to Judges especially. And the Jews had need to have this Law often inculcated unto them, because as they were hated of all other Nations, so they hated them, and what their contempt of men of other Nations is, appeareth at this day, because being in so abject an estate, they despise all men in comparison of themselves.

Six years thou shalt sow thy land, and gather the fruits thereof; but the seventh thou shalt let it rest, &c. This Law is more largely set forth, Levite. 25. 1, 2, 3, 4, &c. and verse. 20, 21. This was to be observed only in Canaan, and in acknowledgement that the land was the Lord's, as they rested upon the seventh day in acknowledgement, that they were the Lord's. Now they might neither sow nor reap, prune their trees, nor gather their vintage, unto which the Rabbins add, that they might not plow, nor dung their ground, nor gather out stones, nor plant, nor graff, nor cut off the withered branches, nor make a smoke to kill worms upon them, nor burn the straw upon the ground, because it was fit for the beasts to eat. And the owners with others must enjoy all the increase in common, none must gather to sell, unless it were a little to buy other meat with it, no man might lock up his vineyard, or fence in his corn-field, and of the things that grew that year, no medicine might be made, but only it might be eaten, because it is said, It shall be for meat unto you, Levite. 25. 5. Thus Maimonides. And if they should doubt how they should live, if they did no acts of husbandry that year, the Lord answereth, Levite. 25. 20, 21. he would send upon the sixth year fruits enough for three years, as before upon the sixth day he gave Manna enough for two days. In appointing this years rest, God aimed at their spiritual good, for the Law must then be read in the ears of them all, Deut. 31. 10. and if they should transgress against this Law, he threateneth desolation to the land, Levite. 26. 34, 35. 2 Chron. 36. 21. For the beginning of their account to this Sabbatical year, it must needs be from the first year of their entrance into Canaan, and so our Savior Christ's passion will fall out in the seventieth Jubilee, the Antitype being thus aptly shown by the Type. So Willet, who also saith, that as upon the seventh day man was to rest from labor, which sin brought upon him: so in the seventh year the earth must rest, for the curse brought by the sin of man upon it. Whereas it is said, they might not reap, Levite. 25. 5. it is meant, as Brenz noteth, that they might not reap each man his field alone, but in common with others. Augustine inquiring, what the poor should have to eat the seventh year, if no corn were sown, answereth, that reaping is forbidden, but not sowing. And Tostatus thinketh, that they might gather the fruit in their enclosed grounds, but both plainly contrary to the Text. Another rite of this year was, debts were to be released to their brethren, Deut. 15. 2. but this Brenz thinketh is not meant of altogether forgiving them, but not requiring them that year, but staying till the next, because this wre unjust for a man to lose his money. To whom I can by no means assent, because the borrower is a poor man, and the rich must be willing to lose in charity for the benefit of the poor, and we are all under God, neither are our goods our own; but at his dispose, if he will take from one and give to another by his Ordinance. Yet Calvin is for that Exposition also, because there followeth an Item to the Creditor not to forecast, that the year of release was near; for if it were then altogether to be remitted, there needed not a contract, as between lender and borrower, but altogether to give it. But whoso shall look into the Text, shall find that this lending is also called giving, and Calvin himself rendereth it, to a beggar, the right object of charity. And to show that debts were now altogether released, the release is appointed to be made at the end of the year, Deut. 15. 1. This Sabbatical year men were not commanded to rest, but the land only, and by consequence their rest was only from works of husbandry. For the mystery of this year, as in six years they sowed, but not the seventh, so in this world we must sow by good works, but in the end, when the time of rest in Heaven cometh, we shall reap without sowing, and we shall then enjoy all things incommon, the poor and the servant, as well as the rich and the free. So Rabanus.

Six days thou shalt labor, but in the seventh thou shalt rest &c. This before enacted is here again added, lest they should think that the seventh year being all a Sabbath, they were not bound that year to keep the Sabbath-day, And the Law of the Sabbath-day is put amongst the Civil Laws, because there was also a civil end herein, viz. the rest of servants and beasts from labor, and consequently their preservation, who if they were continually toiled without intermission, could not subsist.

And in all things that I have said unto you, be circumspect, and make no mention of the names of other gods. Here the Lord reflecteth upon occasion of the mention made of the Sabbath, upon the whole Decalogue, and specially upon that of not having any other gods. Make no mention of their names. In Vulgar Latin, Swear not by their names: The Hebrew Canons say, Whoso shall make a vow unto, or swear by the name of an Idol, shall be beaten, whether he sweareth by it for himself, or for an Infidel, and an Infidel must not be made to swear by, or to mention the name of his god. But even to speak of them, or to name them as gods with honor, is forbidden; and so David showeth that he understood this Psal. 16. 4. I will not take up their names into my lips. And Jos. 23. 8. Neither make mention of them, nor swear by them, &c. And accordingly, Hos. 2. 17. God saith, he will take the names of Baalim out of their mouths. And Zach. 13. 2. that he will cut off the names of Idols. Thus S. Paul biddeth, that fornication should not be once named amongst Christians, that is, be so out of use, as that the very name of it might vanish, and no sound thereof remain.

Three times shalt thou keep a feast unto me in the year, the feast of unleavened bread, &c. None shall appear before me empty, the feast of first-fruits, and the feast of in-gathering at the end of the year. Three times in a year shall all thy males appear before the Lord. For three times, Hebr. it is three feet, because they were to travel on foot to the keeping of these feasts. Of the feast of the Passover I have spoken at large, Exod. 12. But for this addition, None shall appear before me empty: what is meant by it, see Deut. 16. 16, 17. Everyone shall give as he is able, and that not only at the first feast of unleavened bread, but at each other feast, every particular male must bring his offering, verse. 10. this is said to be a tribute of a free-will-offering, which he must give, and in the spending of which he must rejoice, and together with him his man-servant, his maid, his son and daughter, the Levite and stranger, the fatherless and widow: for with this offering a feast was to be kept. The Rabbins note, that everyone at each of these feasts must do three things. 1 Appear upon the first day, bringing with him a burnt-offering of fowl, or of beast, because it is both commanded, and to appear empty is forbidden. 2 He must feast, that is, with peace-offerings, which were not, but of beasts. 3 He must rejoice, that is, offer peace-offerings, more then those of the feast, which are called the peace-offerings of the rejoicing of the feast, Maimonides in Cagigah, Chap. 1. For the further clearing of this place, divers questions are to be resolved.

1 In what place they must appear? Answ. This is not expressed, but understood, before the Ark of the Covenant, where because the Lord did [Quest. 1] show signs of his Presence, and give answers, he was said to be. And Deut. 16. 2. In the place which the Lord should choose, and not in any other place, verse. 5, &c.

2 Why must they come all to one place? Answ. Both to maintain unity and love amongst themselves, and unity in Religion; and by this solemn [Quest. 2] meeting to be stirred up to the more reverence towards God; and mystically, one Christ was set forth by this one place, to whom we must all come, that upon him our Altar we may offer acceptable sacrifices, and through the mediation of him our only High Priest. P. Martyr yieldeth besides these three other Reasons. 1 That they might be the better instructed in God's worship. 2 That their prayers made together might be the more effectual. 3 For the exercise of their obedience in going so far. And for three times in a year, he saith, it was to remember the better three great benefits wherein the happiness of a State Politick consisteth. 1 Liberty. 2 To have laws of their own. 3 A supply of food and other necessaries for the body. To remember, the 1 was the Passover instituted. The 2 the Feast of Pentecost, at what time the Law was given. For the 3 the Feast of Tabernacles.

3 Why must the males appear and not the females also? Answ. None [Quest. 3] were prohibited, but women, because of their infirmities, sometime being hindered by child-bearing, sometime by giving suck, were not so straitly required to appear, yet that they did, we may see in the example of Elkanah and his two wives, &c.

4 What if the enemy should take the advantage of their absence from [Quest. 4] home altogether, and come upon their Cities being without inhabitants? Answ. God promiseth, that none shall then desire their land, Chap. 34. 24. But neither were their Cities then left altogether naked of inhabitants to defend them, saith Simlerus, because all under 20 years stayed at home, and above 50 years, as Interpreters think, because they were not numbered but from 20, and above this age all that were able to go forth to war, and such they are to be thought to have been which were under 50, because the Levites were numbered to this age, and served to this age only, Numb. 8. 25. But this is no ground for such a conceit, because Jesus being but 12 years old, went up with his parents to the Feast, and the Rabbins say, that none were exempt from going up, whether young or old, but only women and servants, the deaf and dumb, the child and the fool, the blind and the lame, the defiled and the uncircumcised, and the aged and sick, and weak and tender, who were not able to go upon their feet so far, or if there were any that was neither male nor female. Yet servants and wives and daughters went also at sometimes; because it is said, Thou and thy son and daughter and servant, &c.

5 Why must they bring gifts with them? Answ. Both for homage to [Quest. 5] God, the great King, as none must appear before the Persian King without a present, and also for the relief of the poor, and the maintenance of those that served at the Altar, and of this the equity remaineth still; he that will serve God acceptably must not worship him with an empty worship, but with giving to the poor, and giving to his Ministers, when he cometh to appear before him. What these three Feasts were is more fully set forth, Deut. 16. 1 the Passover, v. 9. from thence, seven weeks being past, the Feast of weeks, Pentecost, at the beginning of reaping their fruits. v. 13. the Feast of Tabernacles, of which afterwards when we come to their descriptions.

Thou shalt not offer the blood of my sacrifice with leavened bread, nor the fat shall remain till the morning. The Chaldee rendereth it, The blood of my Passover, and a ground hereof is, Exod. 34. 25. where it is added for explication, Neither shall the sacrifice of the feast of Passover be left until the morning; that is, the fat, which in the Passover as in all other sacrifices was always to be burnt unto the Lord, Levite. 3. 16, 17. why nothing of it should remain till the morning, see before, Chap. 12. 10. and of unleavened bread. Here is then a Synecdoche, saith Simlerus, part, that is the fat, being put for the whole, The fat shall not remain, that is, none of it shall remain, but the fat is particularly nominated, because that was the Lord's part, and might not be eaten, Levite. 3. 17. and the offering of the blood of the sacrifice is spoken of, because no part of the paschal lamb besides the blood was offered, and that was stricken upon the posts of the door. Yet it is a general rule in all sacrificings also, they must be made with unleavened bread, Levite. 2. 4, 5. Mystically, hereby is shown, that the leaven of malice and deceit must not be in any of our devotion, and we must not leave the fat of the works of mercy till the morning of the Resurrection, because then there will be no time to do them.

The first of the first fruits of thy land shalt thou bring, &c. neither shalt thou seeth a kid in his mothers milk. For first fruits bringing, there was a law before, Chap. 22. 29. where I have said enough of it. How the first of these first fruits should be brought at the Feast of the Passover is most probably shown here: for the first are appointed to be brought in a basket, Deut. 26. 2. and therefore it must needs be but a little quantity: and at the Feast of weeks more were brought, Levite. 23. and lastly, another time, which was a more general for all, that is, the Feast of Tabernacles; for at these three times, saith Simlerus, they brought first fruits, and for the quantity at the first he saith it was a Gomer. Some say, that this is here added touching the fruits of every ones own land, and not of those which he buyeth upon another man's land, for he is not tied, as is implied by this law, to bring them. And they say, if any man separateth his first fruits, but they rot, before they be brought to the house of the Lord, he must bring others instead thereof. For the not seething of a kid in hls mothers milk, it is again enacted, Exod. 34. 26. and Deut. 14. 21, the word translated kid is either kid or lamb, and the Septuagint render it, a lamb. By a kid in the mothers milk some understand a sucking kid, which might not be offered or eaten, but this is without ground, and contradicted, Chap. 22. 30. and 1 Sam. 7. 9. Some say, it is meant, that it should not be sodden together with the damme, as a beast and the young one must not be killed both in a day, Levite. 22. nor a bird taken with her young, Deut. 22. but it is not said, Thou shalt not seeth a kid and the mother together, but in the mothers milk. And therefore the custom of some Heathen people is doubtless aimed at, and some Hebrews say, that the Ishmaelites use thus for daintiness to seeth a kid in the dams milk at this day. Wherefore the Israelites, who were a people separated from them must not, as in other meats which they used, so not in this communicate with them. The Chaldee Paraphrast rendereth it, Thou shalt not eat flesh with milk: so likewise the Targum Hierosol. upon Exod. 34. 26. expoundeth it, saying, It is not lawful to eat or seeth flesh and milk together, and by the Talmudists it is therefore taught; It is unlawful to seeth flesh and milk together, or being sodden so, to eat it or to make profit of it, but it must be buried. But the seething of the flesh of a kid only and his dams milk together is forbidden, not of other flesh and milk, unless by one kind we shall understand all. Saint Augustine thinketh, that this precept is altogether mystical, it being hereby signified, that the lamb Christ Jesus should not be sodden with the fire of his passions in his infancy, when Herod sought to slay him, which danger towards him then is also hereby intimated: or that he should be boiled with sufferings in the month after his being conceived, that is in April, for that was the time of his passion, when he was grown up, and the time of his conception March 25, and so the prohibition is to be understood, that the good Israelites should not partake with the wicked, who by putting this lamb to death then, sod him as it were in his mothers milk. I approve rather of the former mystery; and for the literal meaning it is certainly against having communion with the Heathen in seething flesh in milk and eating it, as in other meats, because the prohibition against this is added to that against them, Deut. 14. 21. In the Scholastical history it is said, that anything brought forth by carnal generation, must not be eaten with milk, or that which cometh of milk, viz. cheese or butter, which is so appointed, because birds that come of eggs were usually sodden in milk and eaten with milk: so the Hebrews, saith Comestor. But to let that pass under this, many vices were Symbolically forbidden. As 1 Cruelty, because it is a cruel thing to seeth a kid in that wherewith it was nourished; to turn that to the destruction which gave life unto it. For he that is cruel to beasts, is ofttimes cruel to men also, as Domitian, who according to Suetonius, first began with killing flies most cruelly; and therefore amongst the Athenians, a boy that plucked out the eyes of Crowes was censured for it by the Judges. 2 Covetousness, which is not to be content with that which may suffice, but to desire more still, both milk and kid and all. 3 Ingratitude, which is not to be satisfied with one benefit, but to exact upon a Benefactour for all. 4 Gulosity and intemperance, by devising this new way of preparing meat to please the palate the more.

Behold, I send an Angel to keep thee in the way, &c. Cajetan by an Angel here understandeth Moses, but this cannot be, because he brought them not into the promised land, as it is said, this Angel should do; neither can Joshua be understood, because it was not in him to punish them or defend them, but Rabanus will have Joshua meant, who had also the name Jesus in him. By an Angel here the son of God is commonly understood, because it is said, v. 21. My name is in him, that is, to him belongeth the Name 〈 in non-Latin alphabet 〉 , as to me, for he saith not, I will put my name in him, as it is said of the Temple, but, my name is in him, and obedience to him is urged, and if he be provoked, punishments are threatened from him. And to show, that Christ was this Angel who led them, and was provoked by them, it is said, 1 Cor. 10. 9. that they tempted him in the wilderness, and Rabanus allegorically understandeth Christ by him. Rab. Menahem upon this place, out of other ancient Rabbins teacheth, that by this word, I send, is set forth the property of mercies, and this Angel is the Redeemer, who did keep their fathers, Abraham, Isaac, and Jacob, and should likewise keep them, their children. For the Nations which he should cut off, the Amorites, Hittites, &c. see before, Genesis 15. and Gen. 10. 6, 7.

Thou shalt not bow down to their gods, nor serve them, nor do after their works, &c. This is often given in charge, as a thing to which God knew they would be most prone, and they must not only not worship Idols, but break them down, and abolish all monuments of idolatry, Deut. 12. 2, 3. Deut. 7. 5. Numb. 33. 52. Hereupon the Hebrew Canon saith, We are commanded both in the land of Israel, and in all places which we subdue, to destroy idolatry and the services thereof, and whatsoever is made for the same.

But ye shall worship the Lord your God, and he shall bless thy bread, and thy water, &c. By bread and water, understand generally meat and drink, and so the Chaldee rendereth it. And herein God blesseth us, not only by sending them, but by making them wholesome and nutritive, when we have but a little; but to such as serve God it is meant here that they should abound. Moreover, freedom from bodily infirmities, increase of posterity, length of days, terror to enemies are promised.

And I will send hornets to expel the Hivites, Canaanites and Hittites. How this was fulfilled, see Joshua 24. 12. as it is also promised, Deut. 7. 20. In Ecclesiastical history, when the Persians besieged Nisibis, James being Bishop thereof prayed, and flies and gnats were sent in such abundance against the Persians, that they drove them away, and flies were likewise sent before against Egypt. And it may be, saith Simlerus, that three Nations only are named here, because they only were subdued by these animalcula, see Jos. 24. 12.

I will not drive them out in one year, lest there be a desolation, and the beasts of the field be multiplied against thee, &c. The people of Israel, although they were exceeding many, yet were not enough to fill all that land, wherefore the inhabitants must be expelled by degrees: August. Quest. 17. Judic. But why should this be a reason, Lest the beasts be multiplied against thee? could not God as easily expel the beasts as men? By beasts were figured out sins increasing for want of war. Why they were not brought till now against them, a reason is rendered, Gen. 15. The iniquities of the Amorites are not yet full, and why after this they were deferred 40 years, Numb. 14. they murmured through unbelief, and therefore were kept in the wilderness till they were consumed, all from 20 years old and upward. But when after that time this promise was fulfilled, they expelled not all the old inhabitants in a year, no nor in all the days of Joshua, as appeareth, Jos. 13. 1. and Jos. 23. 4, 5. nor in the time of the Judges succeeding him, till the days of David and Solomon.

Then was this fulfilled, which followeth, v. 31. I will set thy bound from the Red-sea to the sea of the Philistines, and from the wilderness to the river, see 1 Kings 4. And of this slow coming to inherit all, their sins were the cause. Of these bounds and the performance of this promise, see before, Gen. 15. 18.

Thou shalt make no league with them, they shall not dwell in thy land, &c. This charge is given, because the Canaanites were a people appointed specially to destruction, but because the reason rendered is, Lest they make thee sin against me by worshipping their gods. Here is a plain ground against leagues with people that are idolaters, that is, leagues of mutual fighting for one another, and against the enemies of one another, and here is a ground against suffering idolaters to dwell in our land: for to us there is the same danger, that there was to them. When Jehoshaphat linked himself with Ahab, he is reproved, 2 Chron. 19. and Amaziah having hired Israelites, idolaters is commanded to send them away, 2 Chron. 25. 6. And the Prophets condemn leagues not only with the Canaanites, but also with the Egyptians and Assyrians. Yet for traffick and commerce a league may be made with such, and being made anciently, it must be kept for the oaths sake, as with the Gibeonites, but for such leagues we must have a care that we do nothing against God.

The Allegory made by Rabanus here I will not omit. As Joshua brought the children of Israel into Canaan, so Jesus bringeth us to the heavenly Canaan, and giveth it before we come actually to possess it. And as they expelled seven Nations, so we by grace expel seven, that is, all manner of sin out of our hearts, not suffering them to dwell anymore there, but for vice, virtue cometh in place; for lust chastity, for hatred love, &c. And as those seven Nations being the posterity of Ham, had, as tradition saith, expelled the posterity of Shem from thence dwelling in their room, but were now expelled again by the Israelites, who came of Shem; so vices intruding themselves in the room of virtues, when Adam fell, are, when the grace of Christ cometh, expelled. But not all at once, some remaining still for our exercise, lest by want of exercise we should fall into the greater ruin of sins. And the bounds of the Church are from the Red-sea, that is, the Jews, to the desert, that is, the Gentiles.

CHAP. XXIV.

ANd he said to Moses, Come up to the Lord, thou and Aaron and Nadab and Abibus, and the 70 Elders, &c. Nadab and Abihu were the two sons of Aaron, who afterwards for offering with strange fire were destroyed, Levite. 10. 1. But who the 70 Elders were may be doubted, because the great Synedrion [Quest.] or body of Judges and Officers set over the people, seemeth not to have been constituted till afterwards, Numb. 11. 16. But it is not said, that they were then first appointed, but then God put his Spirit upon them, they being appointed before by the Counsel of Jethro, Exod. 18. whereas it may be gathered from that place, that the Rulers then appointed were many more, because they were over thousands, hundreds, fifties, and tens, and the people were 600000; It is easily answered, that the chief of these only are meant, viz. the Rulers over thousands, whereof there were six over a Tribe, each one being over 8 or 9000, who together make 72, but for the rotundity of the number called the 70, and the rather in remembrance of the number of 70 souls, which was all their company when they came down into Egypt, but from so few they were now thus mightily increased. These with Aaron and his two sons must come up to the Mount, but not to the dark cloud where God appeared, but to stand and worship afar off, and the people must not come upon the Mount at all, and Moses only must enter into the cloud to speak with God. The 70 Elders were allowed to come so far, as to see the glory of God, v. 9. but Moses alone approacheth nearer, v. 18. Some, saith Simlerus, think this to have been done before, when Moses received the laws of the three former Chapters, and to be related here by an Hysteron Proteron, so Ferus calleth this the epilogue of that which was done, Chap. 19. setting down in what order they were placed, when God gave his laws; but Simlerus thinketh rather, that this was another calling of Moses and the Elders to come up about the instructions touching the Tabernacle. I subscribe rather to Ferus, because at the Lord's first coming down upon the mount, the order how the Priests, and Elders, and the People were placed, is not particularly recounted, and yet the Priests coming near is spoken of, verse. 22. ch. 19. and therefore what was then wanting is here supplied.

And thus these words agree best with that which followeth, verse. 3. Moses came and told the people all the words of the Lord, and all his judgments, whereas between the assigning of the place to the Priests, Elders and People, and this, nothing was done, wherefore those words may better be read, The Lord bad said to Moses, verse. 1. that is, before the giving of the Judicials, and the giving of them being now ended, he came and told them to the people. In that it is said, He said to Moses, Come up to the Lord, Ferus noteth more persons in the Trinity implied, he, that is, God the Son said, Go up to God the Father. In that Moses only entereth the cloud, but others are set further off, yet some nearer then others: it is not amiss observed, that amongst men there are divers degrees of the knowledge of God, so Nazianzen: and everyone must consider the measure of his own understanding, and not aspire as one more enlightened, so Rabanus, meaning doubtless aspiring after the office of teaching, when his knowledge is not sufficient for it. For he putteth, saith he, his foot upon a precipice, that doth not discreetly attend to the limit of his measures. But more to the purpose, they that say, The Law perfectly setting forth the will of God, and so coming close to God is typefied in Moses, and by the Elders, Priests and People, such as are under the Law, who are brought towards God hereby, and some nearer then others, yet none have entrance hereby given them, where he is, for this is only by Evangelical Grace. See Heb. 10. 19, 22. 1. 18, 22. The Elders were brought hither, that they might be witnesses of the Divine Glory to the rest of the people, to move them to the more reverence.

Then Moses came and declared all the forementioned laws unto the people, and they promised all due obedience, and Moses wrote them in a book, and built an altur under the mount, and sent young men to offer burnt-offerings and sacrifices of peace, and about the altar he set up twelve pillars, according to the number of their tribes. By these twelve pillars haply, saith the Scholastical History, twelve Altars are to be understood, or rather an Altar consisting of twelve stones, in each of which the name of a Tribe was written, and the young men sent to do sacrifice, were Nadab and Abihu, whom God meant to make his priests. But that Exposition is better, whereby the Altar is expounded to be one set up, to set forth God on the one part, and the twelve pillars to be twelve stones, as also the Septuagint render it, to represent the people on the other part, because here was a Covenant entered into by the people with God, and therefore the pillars are spoken of, as set up by themselves, and that stones were used for pillars, see Gen. 28. 18, 22. chap. 31. 45. chap. 35. 14. And the young men were some of the first-born, who were then the Priests of God till the Levites were appointed, and therefore the Chaldee rendereth it, The first-born of the children of Israel. Here were all things pertaining to a Testament and the ratification thereof, saith Ferus, the Testator, the heirs, the legacies, the writing, witnesses and confirmation by death. For God was the Testator, Israel the Heir, the land of Canaan the Legacy, the Book now made by Moses the Writing, the Altar and Pillars the Witnesses, and because God the Testator is immortal, a Sacrifice is killed. And thus likewise is it with the New Testament. For the words declared and written by Moses, both the Scholastical History, and Ainsworth, and Rabanus say, that the Judicial Laws only are meant, because the Moral were written in Tables of stone. But Simlerus saith, that some are of opinion, that all the words from the beginning of Genesis hitherto were now written, and he thinketh, that from the beginning of the twentieth Chapter of this Book hitherto, all was written. And this is most probable, because when this is recorded, Heb. 9. 19. it is said, Every precept, according to the Law. As for the writing of the Moral Law in the Tables of stone after this, with God's own hand, the other Laws were also appointed to be written by Moses again, Exod. 34. 27. and therefore if from the after writing it would follow, that the Moral Law was not written now, it will likewise follow, that neither were the Judicials written at this time; wherefore it is to be held, that all was now written, and this book was the Testament so much celebrated, Ezech. 16. Psal. 73. Psal. 77. Psal. 24. Dan. 3, &c. because if the Judicials only had been written, and not the Morals, the people should have been most solemnly bound to the observance of these and not of them, which is absurd. How this passage mentioned, Heb. 9. 19. may be reconciled with the present relation, see my Exposition upon that place.

And Moses took half the blood, and put it in basins, and half he sprinkled upon the altar. Vers. 8. And he took of the blood, and sprinkled it on the people. This division and sprinkling of the blood was made, saith Ferus, to confirm the Covenant on both parts, half was sprinkled upon the Altar for God, because he is a Spirit, and cannot be sprinkled, and half upon the people: this being as much in effect, saith the Scholastical History, as if he had said, So let his blood be shed, and him perish, that keepeth not, and doth not according to this Covenant. And to the same end Joshua and Samuel afterwards in ratifying the Covenant took water and poured it out, to show, that as water being poured out, nothing remained in the vessel; so they that kept not the Covenant should perish utterly, and all their posterity, none of them being let to remain; and this custom of confirming a Covenant with blood was used anciently by the Heathen, an hog being slain, see before, Gen. 15. Mystically the sanctification of our Altar, Christ Jesus, and of us his people by his blood was hereby set forth, as the Altar and people were now also by this blood sanctified, as is taught, Heb. 9. 18, 23, &c. and verse. 13, 14. also Hebr. 10. 10. The blood of Christ doth both ratify the Covenant of the New Testament, and sanctify all things.

Then went up Moses and Aaron, Nadab and Abihu, and the seventy Elders, and they saw the God of Israel, and there was under his feet as it were▪ a paved work of Saphor stone, and as the body of Heaven in his clearness. After the Covenant betwixt God and the people thus ratified, to purchase more authority to Moses, and to confirm the people in their obedience, this is further done, as was appointed, verse. 1. They saw God, that is, as they were capable, some sign of his glory, for no man shall see God and live; and Moses after this desireth it, as a special favor, that God would show him his face, which is not granted, whereby we may gather, that neither he nor they with him did now see anymore, but as it were a representation of the inferior parts of his Glory: and therefore the Septuagint to express this read it, They saw the place where God stood; and the Chaldee, They saw the glory of God. But it [Object.] will be objected, they are said to have seen God, and Moses is said afterwards to have talked with God face to face, and of other holy persons it is said, that they feared, because they had seen God, they should die, as Manoah. Sol. Hereby is meant nothing else, but that they saw some similitude representing his Glory in some sort, and that appearance was called God, because therein the Divine Glory was in some sort seen. God indeed, saith Augustine, appeared unto them, but not in his own nature, but only in what shape he pleased, they saw, but what his will chose, not what nature formed; men saw him, when he would in that shape wherein he would, not in his nature, wherein he lay hid in himself even when he appeared: For the Divinity was not turned into these forms, when it assumed them, but appeared under them. And this very appearing in divers forms to the Ancients, shown that God was never seen of them, as he is, seeing the nature of God is most simple, one only and immutable. Yet God was truly seen in Christ, in whom the nature of man was taken into the unity of the God-head in person, so that he whom the Apostles saw, and we shall see, is the true God, and our Lord. Again, we can see nothing with our bodily eyes but a bodily substance, such as cannot be, for then he should not be infinite, he is a Spirit, whose Image is the inner man renewed, which cannot be seen. Therefore when Moses is said to have talked with him face to face, it is not to be understood any otherwise, but in opposition to the revelations made to other Prophets; for to him things were revealed more plainly, which pertained to God, to others more obscurely, and to be more familiarly acquainted with the will of God is to talk with him as it were face to face. In that so glorious an appearance was under his feet, we may gather how infinitely glorious the Lord is. And more particularly, that the earth set forth by a Sapphire stone, and the Heaven by the similitude of the clearness of Heaven are his footstool, so Ferus, who also saith, that the children of Israel were set forth by the Sapphire, whose servitude of body in Egypt was changed into liberty of spirit, but chiefly the solidity, purity, and altitude of that Kingdom was signified, wherein it is promised that we shall see God. And of this last Augustine speaketh also, and it was doubtless the chief thing intended in this apparition.

And whereas it followeth, Upon the Nobles of the children of Israel he laid not his hand, and they saw God, and did eat and drink; he saith, De Electis Israel non dissonuit nec unus, & apparuerunt in loco Dei, & manducaverunt, &c. By the Elect being meant these Elders representing the Elect, and Moses, Aaron, Nadab and Abihu setting forth the four parts of the world, because they are four, &c. which I spare to add, because both the reading and Allegories made here by him pass my understanding. To return again to the Sapphire, the Hebrew is brick of Sapphire, that is, Sapphire hewed and squared like brick, wherewith it seemed to be paved under his feet: thus also the Septuagint read it. The Sapphire is a very precious transparent stone, of the color of the sky, and the form of it like brick might aptly remember them of their past servitude, when they wrought in brick, and foreshow that the foundation of God's Church, to be which they were now called, should be in Sapphires, Esa. 54. 11. and that the polishing of the Saints should be with Sapphires, and that the throne of God was now to their comfort erected amongst them, wherefore the Heaven in the clearness is also spoken of, because the clear Heaven signifieth God's favor, and the cloudy his displeasure, Jer. 4. 23, 28. Zeph. 1. 15. Thus Ainsworth.

For Nobles, some read Princes, and some Select, with Augustine; the Vulgar Latin, Super eos qui procul recesserunt, whereupon the Scholastical History saith, Neither laid he his hand upon them that were far off in the tents, that is, he hid not himself, but they seeing the Majesty of the Lord, although not him, did joyfully eat and drink, and feast. But the word 〈 in non-Latin alphabet 〉 signifieth, nigh to, and of this cometh 〈 in non-Latin alphabet 〉 , which is here used, signifying Great, Honorable, or Noble, and to lay the hand, when it is spoken of God, is commonly put for striking or punishing, as Nehem. 13. 21. Psal. 55. 21. So the Chaldee, They had no hurt; and the Septuagint, Not one of them was dismayed. These chosen men then that came up with Moses are meant, and not the common sort left behind, they coming not through temerity, but by God's call, had no hurt or terror, but rejoiced as if they had eaten and drunk, saith the Chaldee Paraphrast. And in the book called, Elle shemoth rabbah, They fed their eyes with the brightness of the Divine Majesty, and in this sense Christ speaketh of eating and drinking at his Table in his Kingdom. This, that God smote not these men who saw his glory, is noted, because it was a common received opinion, that whoso did see God should die, and indeed when the mountains melt before him, what is man that he should be able to stand? It was therefore a singular favor that these had no hurt, but lived and were well; to express which it is said, that they did eat and drink. Calvin thinketh, that their eating part of the Sacrifice before spoken of with joy in feasting, according to the manner, is here meant. Ferus is for both the forementioned Expositions, as sound men and unhurt they were able to eat and drink, and were so far from being affrighted at this heavenly vision, that they had joy thereof, as if they had been at a feast. Simlerus mentioneth an Exposition of some, and so doth Calvin also before him, that by God's not laying his hand upon the Princes is meant, that he bestowed not such a measure of his Spirit, as to sustain them without food, as he did upon Moses, to express which it is said, that they ate and drunk, whereas Moses did not in 40 days, Chap. 34. 28. But this is far fetched, and the phrase is not used anywhere else in this sense; the plain meaning, as I take it, is that Aaron and the rest of the chief, when they had seen this glorious vision, went back again alive, and ate and drank, as in times past, there coming no hurt unto them hereby. For they are immediately appointed, when the people had any matter to hear it, v. 14. which could not be, unless they returned amongst them, who might not come but to the foot of the Mount, and how else could Aaron have made them that Idol the molten Calf in the absence of Moses? Chap. 32.

And the Lord said unto Moses, Come up into the Mount, and be there &c. v. 13. And Moses rose up, and his minister Joshua and he went up. Here Joshua not hitherto spoken of is said to have gone up with Moses, but by and by he is hidden again, and it is not said that Moses with him went up, but Moses went up; but when Moses had received the two tables, he appeared with him again, Chap. 32. 17. Saint Augustine both inquireth what may be meant hereby? and answereth, that Joshua typified Jesus, or the New Testament, which was hidden, as it were, when the old was made, but afterwards appeared to such as understand, because in the figures of the law Jesus is found to have been set forth. The Scholastical history saith, that Joshua went up with Moses, but was again sent down to a plain place, there to wait for the coming back of Moses. The name Joshua was not now given to this man, but afterwards, Numb. 13. 16. and therefore he being called so here by a Prolepsis, it is probable that there is this mystery in it; see also the same name used once before, Chap. 17. 9. For Jesus, as Joshua, was as minister to Moses, because he served in obeying his Law and fulfilling it, and he was with him, because taught and figured out by him divers ways, for Moses, saith he, spake of me: so Rabanus. Ferus saith, that Jesus was his minister also, because he followed him, and these two went up to receive, the one the Old Testament, the other the New: for both were given in a mount, see Math. 5. to show the altitude both of precepts and promises. Beda saith that Moses received the Law upon the top of the Mount, which he was to teach below to the people, and Jesus taught upon a mount, that both Law and Gospel might be reverenced as divine and sublime: but the law was given to Moses alone, but the precepts of the Gospel to many, because the Law was then given to one people only, but the Gospel was to be preached to all Nations, which was also signified by the Spirits coming down in fiery tongues, and enabling to speak in all languages. And he addeth, that God saith, He will give him the Law in Tables of stone, which he should teach to the people, to show, that nothing else is to be taught but what the Lord hath taught and commanded to be observed, and in the observation whereof he would have us come to eternal life. And these laws were written in tables of stone, because in the examples of the faithful strong in their hearts by faith, they are propounded to us to be imitated. Calvin thinketh, that Joshua was with Moses, till the seventh day, but then Moses went alone into the cloud, v. 16, 17. and for the writing in tables of stone, that the perpetuity of this Covenant was set forth hereby, objecting against that of Augustine, who saith, that the law was written with God's finger in tables of stone, to show, that by the Spirit the law is written in the heart, because these tables were broken, but the grace of regeneration by the Spirit continueth to the end. But what if we shall say, that man's heart is set forth, as he was by creation by these first tables, and by the next, as he is by corruption, till by the Spirit the law is written in his heart again?

And he said to the Elders, Tarry ye here, &c. He meaneth not, as Calvin well noteth, and as I touched before, that they should keep fixed to that place, but stay aloof from the top of the mount, to which he must go, because he committeth the care of the people to them, Aaron and Hur in his absence. Who this Hur was, see before, Exod. 17. 10. See, saith Ferus, here the care of Moses, although he were called away to talk with God, yet even in this time he neglecteth not the people, to the shame of those that are careless. And Aaron, saith he, figureth out Christ, and Hur signifying fire, the Holy Ghost, to whom we must always resort for direction and assistance in our need.

And Moses went up into the Mount, and the cloud covered the Mount, &c. And the seventh day he called unto Moses. God is as a consuming fire, and therefore Moses could not endure his presence without a cloud interposed; so when Christ was transfigured upon the mount, a cloud overshadowed the Apostles, and he stayed six days before he was called, to show, that we must wait the Lord's leisure, and that upon the seventh day, that is, the time of the heavenly Sabbath, we shall all come and be where the Lord is, and when he pleaseth and not before, we shall have his hidden mysteries revealed unto us.

And the sight of the glory of the Lord was as a devouring fire in the top of the Mount in the sight of the children of Israel. By the appearance of fire was shown the sanctity and purity of the Lord, before whom none iniquity can stand anymore then stubble before the fire; and all Israel saw this, that they might be the more deterred from sinning against his laws, Heb. 12. 28.

And Moses was in the mount 40 days and 40 nights. All this time he fasted, Deut. 9. 9. and Elias likewise, 1 King. 19. 8. that in them it might appear, that Christ was a true man, although he went thus long without eating or drinking. Now Moses proved in himself what was afterwards said, That man liveth not by bread only, but by every word that proceedeth out of the mouth of God, seeing he was all this time sustained by the words of God only, whereupon he fed as it were upon Nectar and Ambrosia.

CHAP. XXV.

SPeak to the children of Israel, that they bring me an offering of every man that bringeth it willingly with his heart. Verse 3. And this is the offering which ye shall take of them, gold, silver and brass, &c.

This of the order taken by the Lord for the building of the Tabernacle is placed by Calvin next unto the 20 Chapter, because, saith he, the Tabernacle was set up before the giving of the Tables of stone with the Commandments written therein, as appeareth, Chap. 33. But although it were so, I see no reason to invert the order followed by Moses, because howsoever these laws were not given in writing till the Tabernacle finished, that is, written with God's own hand, yet they might be written and read over together with the judicials by Moses immediately after the Lord's first delivering of them, Chap. 24. 4. The word translated, offering, is Theruma, an elevation so called, because that which was offered to God, was wont to be lifted up on high, Exod. 29. 27. the Septuagint render it, first-fruits, the Chaldee a separation, and properly it may be turned, an heave-offering, but the word is also taken for anything separated and given unto God, Ezech 48. 8, 9, 10, 20.

Touching the metals, brass, silver and gold, they were the purest and the most glorious of any growing in the bowels of the earth, and hereby is set forth the glory of the Church under the Gospel, Esa. 60. 17. For brass I will bring gold; for iron, silver; and for wood, brass. And therefore the Church to come with her head Christ, was certainly figured out by this Tabernacle, and the materials thereof. For Christ, saith Ferus, was not then revealed in the flesh, and yet by him alone salvation was to be attained, and therefore sacred Rites were then ordained to shadow him out, and to declare that darkly touching him, which is now plainly preached: so that these Rites were as public sermons and promises of him, whereby faith might be conceived, nourished and confirmed. That these Kings were figurative, appeareth; because it was said to Moses, According to that pattern which I shall show unto thee, and again, Make all according to the pattern which was shown thee in the Mount, which pattern was not earthly, but heavenly, Christ and his Church and Gospel; and accordingly Saint Paul speaketh of all things about the Tabernacle as figurative, Heb. 8. 5. God then shown Moses heavenly things before that he made earthly, and he shown them not by external vision, but speaking familiarly to him, as one friend speaketh to another; and therefore he could not but as to a friend impart to him his chief secret by man to be known, viz. the future heavenly Priesthood of his son Christ. And as God chiefly respected the Messiah to come in prescribing this Tabernacle and service; so he would 2 by outward glorious things draw the minds of a rude people to his service. 3 Because they were prone to idolatry, wherein there was outward pomp, he would have external glorious things used in his service, that hereby being taken up they might be kept from that. Lastly, he would have an offering from them, when as he needed none of their offerings, to show, that although the heart be the thing which God only regardeth in his service; yet because we have all outward things from him also, he will be served even hereby in acknowledgement, that he is the fountain from which they all flow. To come more particularly now to the things which they must offer; gold, silver and brass are spoken of in divers places, to signify excellencies in divers men and things, as Lament. 4. 2. Dan. 2. 32, 38, 39. Revel. 1. 20. Psal. 12. 7 19. 10. Prov. 8. 19. Ezech. 40. 3. Zach. 4. 12. 6. 1. By gold, saith Rabanus, here is figured out, wisdom, in the brightness whereof he shineth that hath a right faith, and so he maketh an acceptable offering to God, and we offer silver, when confession is made with the mouth to salvation; and brass, when we divulge the same faith by public preaching.

And blue, purple and scarlet, fine linen and Goats hair. 5 Rammes skins died red, &c. He offereth blue that lifteth up his heart to heaven, and purple that subjecteth his body to sufferings, and scarlet which is twice died, that burneth with a double love in his heart, of God and his neighbor; and fine linen, that feeleth the chastity of the flesh; and Goats hair, that putteth on the garments of repentance and mourning; and Rammes skins, when the leaders of the Lord's flock are baptized in their own blood for his sake; and Badgers skins, that hope after death to have spiritual bodies in heaven; and Shittim-wood, that purging out the thick bushes of sins do serve the Lord only with a pure soul and body. Oil for the lights is offered, when we shine in the fruits of charity. And spices, for anointing oil and for sweet incense, when we diffuse the example of our good life and deeds far and wide. And Onyx-stones and stones to be set in the Ephod, &c. when we bear the rare virtues and miraculous works of the Saints in our hearts, set forth by the breast-plate, and, as it were, upon our shoulders, to be seen by others, set forth by the Ephod, worn upon the shoulders. Thus Rabanus, but Origen maketh silver and precious stones, a type of preaching; brass, of patience; incorruptible wood, of incorruptible chastity; fine linen, of virginity; scarlet, of the glory of confession; purple, of the brightness of charity; blew, of the hope of eternal life; and as the Church in general, so he saith, every Christian in particular is as the Tabernacle, and therefore ought to be adorned with these graces. It is to be noted, saith Rab. Menahem here, that no iron was amongst the stuff of the Tabernacle: and 1 King. 6. 7. no iron tool was heard, when Solomon's Temple was built. But what may hereby be signified, he saith not, only Dan. 2. 40. Iron is made a type of contrition and destruction under the fourth Monarchy, and 1 King. 8. 51. the servitude of the children of Israel in Egypt is called the furnace of iron, so Psal. 107. 10. iron is joined to affliction. Wherefore it may be thought, that no iron is spoken of to show, that those hard times were now past, and should be no more, if they would serve God before his Tabernacle, but they should live prosperously and comfortably. Yet it is to be noted, that David prepared iron for the Temple for works of iron, 1 Chron. 29. 2. Touching the colors here spoken of, although it be not said, what blew or purple or scarlet they should bring, yet it seemeth by that of Saint Paul, Heb. 9. 10. where it is spoken of scarlet wool, that wool of all these colors is to be understood, so likewise the Rabbins, see Maimonides Treat. of the implem. of the Sanctuary, Chap. 8. Sect. 13. The blew or sky-coloured was of great account, and used by Princes, and herewith they clothed their idols, and with purple, Jerem. 10. 9. Ester 1. 6. Ezech. 23. 6. The purple likewise was a precious color, Dan. 5. 7. Ester 8. 15. it had the name from a shel-fish called a purple, being like to an oyster, having a liquor in it, wherewith this color is died. Skarlet in Hebrew is 〈 in non-Latin alphabet 〉 , so called, because it was twice died, of the excellency of this color, see Jerem. 4. 3. Lament. 4. 5. Matth. 27. 28.

Now because after these three colors, silk is spoken of, Simlerus thinketh that silk of all these colors is meant, but that is named as a distinct thing, and therefore I rest rather in that which hath been already said. Yet there are that think the silk here named, or fine linen, in Hebrew called 〈 in non-Latin alphabet 〉 , to have been a silken cotton, which grew upon a certain shrub in Egypt, called Xylon or Gossipion, whereof fine soft linen stuff was made, being much used by the Priests of Egypt, and this cloth they used to die into blew, purple or scarlet, of this Pliny writeth, lib. 19. chap 1. The Hebrew Rabbins say, what place soever speaketh of 〈 in non-Latin alphabet 〉 or of bad, it is flax or bysse. Maimonides. And if we understand these colors of wool thus coloured, as was said before, we must understand it of that which was very fine and pure, and so apt to make the richest clothes. These colors, saith Ainsworth, do well set forth the blood of Christ, because blood sometimes floweth out of the body in all these colors, and of purple in particular Homer speaketh, saying, 〈 in non-Latin alphabet 〉 , and Virgil, Purpuream animam evomuit; and silk, saith he, here is a stuff white, pure and bright, having the name byssus, from whiteness, and is used to signify the graces and justifications of the Saints, Revel. 19. 8, 14. Ezech. 16. 10. For goats hair, Hebrew is 〈 in non-Latin alphabet 〉 , only signifying goats, but hair must necessarily be understood; and therefore it is supplied by the Septuagint, the use of this hair was to make a covering for the Tabernacle, Chap. 26. 7, 13. and this, although a thing of little worth was appointed to be offered, to show, that the poor as well as rich may have an interest in God's Tabernacle, and bring somewhat to the building of it, and be accepted; for it is not the quantity of the gift which is respected, but the heart of the giver, the poor widow that cast into the treasury of the Sanctuary but two mites, is said to have cast in more then all the rich bringing great gifts.

Rammes skins red, saith the Scholastical History, are called Parthian skins, because they used to die them red, and first invented to put them into this color; Badgers skins, these the Greek rendereth Hyacinth or blew skins, but the word Tachash here used signifieth a beast, of whose skin fine leather for shoes was made, saith Ainsworth, and is not named anywhere else, but Ezech. 16. 10. and from hence cometh the German word Tachs, and the Latin Taxo a Badger: but there seemeth to be a difference, because the badgers skin is not used for shoe-leather, and the Tachash here spoken of was held by the Jews to be a clean beast, which the badger is not, and therefore he readeth it, Tachash skins, the Rabbins understand a beast having many spots, called therefore by the Chaldee, Sas gona, gaudens coloribus: These skins were for the upper covering of the Tabernacle, Chap. 26. 14. Shittim wood, this, saith the Scholastical history, is the wood of a tree like unto a white thorn in the leaves, and is most light, and never rotteth, neither is it combustible. The Septuagint render it asepta, that never rotteth, it is thought to be a kind of Cedar, of the Shittah-tree, see Esa. 41. 19. where only it is spoken of again, Sethim, saith the Scholastical history, is the name also of a mountain and of a Region. If it were a kind of Cedar-wood, as is most probable, Solomon's Temple was built of the same, and the Rabbins say, that the King, Christ shall build the house of the Sanctuary of fairer wood, even of Cedars taken out of Paradise. Oil for lights, and spices, &c. For Onyx stones, the Chaldee rendereth it, Beril; of the Onyx, see Gen. 2. 12. and of the Beril, Revel 21, 19, 20. for, stones to be set in the Ephod, Hebr. is, 〈 in non-Latin alphabet 〉 filling stones, because the hollow places in the gold upon the Ephod were filled herewith. Touching the mystery of all these, Calvin also consenteth, that by the Tabernacle the Church was figured out, and that the divers gifts offered show the divers gifts required in divers for the building of the spiritual Church of Christ, and whereas some bring nothing but goats hair; others, who are greater, gold and silver and precious stones: this showeth, that as the most glorious and excellent, so the meanest gifts are useful, and for the edification of the Church, and therefore not to be contemned.

And they shall make me a sanctuary, that I may dwell in the midst of them. 9 After the likeness of the tabernacle, that I shall show thee, &c. There are four things, saith Ferus, then requisite about the service of God. 1 A place. 2 Vessels. 3 Ministers. 4 Sacrifices, and therefore the Lord doth accordingly appoint them all. Touching the place, à Tabernacle or Sanctuary must be made, that God might therein dwell amongst them, that they might not need to come back to seek him in the mountain, saith Comestor. This of God's dwelling amongst them is promised, to stir them up with the more cheerfulness to bring in their cost. But when it is said, That I may dwell amongst them, nothing else is meant, but that they might have amongst them, an outward Symbole or sign of God's presence, unto which resorting to seek unto him, and to offer their service, they might find to their comfort, that they were not without his gracious presence: to this effect Calvin. For God is infinite, and the Heaven of Heavens cannot contain him, and therefore to speak properly, he dwelleth not in any house made with hands, but only is said so to do, for the manifestation of his glory, and the revelation of his will there; and because as a potent King in the midst of them, he protected them whilst they had his tabernacle with them, and worshipped him rightly before it. And all things about it, and the Tabernacle itself must be made according to the pattern shown him by the Lord, to intimate, that in all the worship of God, and in all things pertaining to it, we must not follow our own inventions, but go according to the rule of God's holy will.

And they shall make an ark of Shittim-wood, two cubits and an half shall be the length thereof, and a cubit and an half the breadth, &c. The word translated Ark here is 〈 in non-Latin alphabet 〉 , and an Ark Noah was bidden to make before for another use, expressed by the word 〈 in non-Latin alphabet 〉 , but this was nothing else but a chest, and therefore the chest or coffin wherein the bones of Joseph were put, is also called by the same name 〈 in non-Latin alphabet 〉 , Gen. 50. ult. In Greek, as in other languages, there is but one word used to express that of Noah, Heb. 11. 7. and this Heb. 9. 4. but the Greek Translation here hath it, the Ark of the Testimony. Of the matter whereof, viz. Shittim-wood, enough hath been said already. For the length two cubits and an half, Josephus saith, that a cubit was two palms, and so the length was five palms, and the breadth three, and so was the height. Ainsworth saith, that a cubit was six hand-breadths, or a foot and half, and so the length was 4 foot & an half, or a yard & a quarter, or if the cubit of the Sanctuary be understood, which is more likely, it was somewhat higher, & likewise we are to hold of the other dimensions. See of cubits upon Gen. 6. 13.

And thou shalt cover it with pure gold within and without, and shalt make upon it a crown of gold round about. The Septuagint, Golden wreathen waves round about, this was both for ornament, and to join close above to the foresaid corner. Tremellius rendereth it, Limbus anreus. The Scholastical History saith, Ad modum labii, quod in mensis & scacariis fit.

And thou shalt cast four rings of gold for it, &c. These four rings were to be fastened to the four corners of the Ark, and into them four bars being put, it was carried hereby, and it is said, that these bars shall not be removed from it. By these bars the Levites are appointed to bear the Ark, Numb. 7. 9. upon their shoulders, and it is commanded that they should never be taken out of the rings, that they might always be put in mind of their duty to bear it, and not for a time only. The Hebrew Canons say, when they bare the Ark, they did it with their faces one towards another, their back-parts being all outward. And thou shalt put into the ark the testimony that I shall give thee. Heb. 9, 4 This Testimony is said to be the two Tables of the Covenant, that is, the two Tables wherein the ten Commandments were written, and the Covenant made by the people with God to serve and obey him, and his Covenant with them to be their God, and to bless them in all things, Ch. 23. 15, &c. Chap. 24. 3, 4, &c. And for this name of the Covenant given hereunto, the Ark is called the Ark of the Covenant, Numb. 10. 33. and that the Covenant was written herein, see Exod. 34. 28. and for this name, Deut. 9. 9, 11, 15. These Tables were also called the Tables of the Testimony, Exod. 31. 18. and the Commandments are the Testimony, because if they should not keep but sin against them, they should be a testimony to the condemnation of a people so disobedient; and for this name of Testimony given to the law, the Ark wherein it was put is called the Ark of the Testimony, Exod. 38. 21. As here, so 1 King 8. 9. it is said, that nothing was in the Ark, saving the two tables, but Heb. 9. 4. a pot of Manna, and Aaron's rod that budded are said to have been there also. How this is to be reconciled, and what is signified by these things, see my Commentary upon that place. This placing of sacred things in an Ark was imitated afterwards by the Heathen, for they carried the mysteries of their gods in coffers, as Apuleius saith, and Alb. Tibul. in whom there is such a passage, Et levis occultis conscia cista sacris. And hitherto one of the four sacred things appointed to be made, the Ark with the dimensions and form and bars thereof hath been set forth; now followeth the mercy-seat, the table of show-bread and the golden Candlestick, other distinct things about the Ark to the end of this chapter. But before I come to speak of them, the mystery of the Ark is to be declared. That this Ark was made for mystical signification, all agree, and if any should deny it, the authority of the Apostle approveth it. Yet Calvin will not have every particular thing mystically and spiritually understood, but only that so sumptuous an Ark was made to lay up the testimony in, to show the excellency thereof. But by this saying of the Apostle, Heb. 9. 5. Of which things we will not stand to speak now particularly: it is plain, that every particular is to be spoken upon, and mystically expounded. The Ark then was a type of Christ first and chiefly, Heb. 8. 2. Chap. 9. 11. John 2. 19. and then of the Church in general, Heb. 10. 21. and in particular, Heb. 3. 6. 1 Tim. 3. 15. and lastly, of every Christian, 1 Cor. 6. 19. so Ainsworth. That touching Christ is excellently set forth by Ferus thus The Ark did manifestly figure out Christ, especially in regard of his humanity. For as most precious and holy things lay hid here, so in him were hidden all the treasures of wisdom and knowledge; and God dwelt here, so the divinity dwelt in him bodily. And as this was made of imputrible wood, so the flesh of Christ saw no corruption. Again, as the measures of the Ark were all human, or the measures of a man, so Christ taking flesh revealed himself to us every way, that man is capable of knowing anything, to the eyes being seen, to the ears being heard, and to the hands being handled. Again, as the Ark was overlaid with gold within and without, so Christ outwardly shone by miracles, and inwardly by divine wisdom. The crown upon the Ark was a figure of his divine nature, as a round thing wanting beginning and end, and most glorious as a crown of Gold, and it figured out also the Majesty of his Kingdom. The four rings, by which the Ark was carried, the Preachers of his Gospel, who carry him about by preaching in the four quarters of the earth, and in that the bars must always remain in these rings, that the Preachers must ever abide in the publishing of Christ only and not of themselves, seeking his glory and not their own, as Paul desired to know nothing but Christ, and saith, None other foundation can any man lay. If any seek themselves in their preaching, or set up others, they pluck the bars out of the rings; And hereby also was signified, that the Preacher should be always ready to set forth the Gospel. The law was put in the Ark, to show, that Christ is the fulfilling of the law, and Manna to show that he is the true bread that came down from heaven, and Aaron's rod budding, to show, that although he died, yet he should, beyond all expectation, spring forth again. Lastly, whereas no sacrifice was to be offered, but before the Ark, this signified Christ to be the only sacrifice, and that no act of divine worship done out of him can please God, and whereas death is threatened to those that use the Ark unreverently, and was afterwards inflicted upon Uzzah, and the men of Bethshemesh; this figured out the destruction of those that should abuse Christ, as Ananias and Sapphira, Judas and the Jews, &c. according to that, He which falleth upon this stone, shall be broken in pieces. Again, as Simlerus hath it, Christ, as the Ark maketh God present amongst us, who were far separated in our sins, and his rod buddeth in the midst of persecutions, approving the ministry sent out by him to be of God. Rabanus saith the same with Ferus in all things, but only that in speaking upon the dimensions of the ark, he saith, the length two cubits and an half, setteth forth the long suffering of the Lord, and his kindness, in that the came amongst us with two, Preaching and operation, and the half cubit setteth forth the slowness of his Disciples to understand and believe, the breadth, the breadth of his charity, and the height, the hope of future elevation to glory by him, and he applieth also particularly the one cubit, and the half, but I pass this over as too much streined. For the crown, he maketh that better then Ferus, a type of the crown of glory, set upon the head of the man Christ Jesus. For the four rings he saith well also, that they typified the four Gospels, and their being placed at the four corners of the Ark, their propagation to the four parts of the World, and the bars figure the Preachers who must never have their minds off from the sacred Scriptures, or their hands from actions prescribed therein, as the bars must never be out of the rings. Lastly, the Testament is put in the Ark, to show, that we must believe only those things touching Christ which are revealed in the holy Scriptures, and that he had the full knowledge of all divine laws in him.

And thou shalt make a mercy-seat of pure gold, two cubits and an half shall be the length thereof, and a cubit and half the breadth thereof, &c. Hitherto one of the implements or vessels of the Tabernacle hath been set forth; now followeth another, viz. the mercy-seat, the word translated mercy-seat is 〈 in non-Latin alphabet 〉 , signifying, as Tremellius saith, in the primitive, expiare, or illinere, or linimento tegere; it is put, Gen. 6. 14. for covering or plaistering over. The Septuagint render it 〈 in non-Latin alphabet 〉 , a propitiatory covering, and so doth Tremellius, propitiatorium operculum, and by the name 〈 in non-Latin alphabet 〉 , it is called, Heb. 9. 5. This propitiatory covering must be made not of Shittim-wood, as the Ark, and covered with gold, but it must be all of pure gold, of the same length and breadth of the Ark, because otherwise it would not have covered it all over. And the name covering and propitiatory do both aptly agree unto it, because hereby God's glory was as it were covered, when he talked with Moses, as by the cloud, for this was the first end of making it, that God might from hence commune with Moses, v. 22. and because it was a sign of God's favor to the children of Israel covering and protecting them from danger. This was certainly also a figure of Christ, who is called 〈 in non-Latin alphabet 〉 , a Propitiation for our sins, 1 Joh. 2. 2. Rom. 3. 25. and that by his death, so that hereby we come to have all our sins covered, as by a true propitiatory covering. As the Ark then figured out Christ in his incarnation, so the Mercyseat figured out Christ in his passion, and the same length and breadth, as great an intention of his charity towards us in his passion, as in his incarnation, it was all of gold, to show that his death was most precious, it was called a propitiatory covering, to show that God is through Christ's death propitious and favorable to us, covering all our sins; and hence did God talk with Moses, to show that he spake to us by his Son Jesus Christ. This Propitiatory, saith Rabanus, was a table of gold covering the Ark, and it figured out Christ's blood, the Propitiation for our sins, and was placed above, to show that God's mercy is above all his works.

And thou shalt make two Cherubims of beaten gold, at the two ends of the Mereyseat, &c. Of Cherubims we read before Gen. 3. 24. some derive it from 〈 in non-Latin alphabet 〉 Sicut, and 〈 in non-Latin alphabet 〉 , Puer, because, as the Hebrew Doctors say, it was like unto a young boy. But Ezech. 10. as that which was seen in the likeness of a man, so those in the likeness of a Lion, an Ox, and Eagle are called Cherubims. Josephus saith, that Cherubims were flying creatures▪ the like to which hath not been seen by any man. It is generally held, that by Cherubims Angels are set forth, having wings for their celerity in going about the ministry of the Lord committed unto them. The word signifieth, as Ferus hath it, fullness of knowledge, they served to set forth power and glory; and therefore God is said to sit between the Cherubims, and to ride upon the Cherubims, that is, to show himself in great power and glory. The Cherubims were similitudes of delicate young men, representing the Angels of Heaven. who always minister before • o • . Princes for their great power and glory are sometime called Cherubims, Ezech. 28. 14. Vers. 19. Of the mercy-seat shall ye make the Cherubims, that is, of the same matter, of pure gold, of beaten work, that is, of whole pieces beaten out with the hammer, yet so, as that the Mercy-seat and Cherubims were one body framed up in the two ends to these similitudes.

And they shall stretch forth their wings on high covering the Merey-seat, and their faces shall look one to another. Their wings must be so extended and spread aloft, as that they must cover the Mercy-seat, and hide their faces for reverence therefrom. For, one to another, Hebrew it is, man to his brother, an Hebrew phrase usual to set forth thus much.

And thou shalt put the Mercy-seat above upon the Ark, &c. Here is the use of this cover, and the reason of the name, this must cover the Ark, and the Cherubims with the wings must cover it, and from above the mercy-seat between the two Cherubims, the Lord saith, he will commune with Moses. For the mystery of these Cherubims, they in their wings covering the Mercy-seat, set forth the protection of God both over Christ in his humbled estate, and all the faithful his members, and that by his Angels, who pitch their tents about them, and carry them in their hands, so Ferus, who also saith, that the Cherubims signifying fullness of knowledge, figured out the holy Scriptures in the two Testaments, as two witnesses of Christ discovering the hidden knowledge of him, and defending him in his humbled estate as it were with wings spread over him, from all the cavils of Jews and Infidels, to be the Son of God, and the true Messiah. They are of gold, to show that the word of God is more precious then gold, and they are of beaten work, to show that the Scriptures were made between beatings and pressings by persecutions, and they looked one to another to show, that these two Testaments do in nothing differ one from another, both alike setting forth Christ and his glory; the Old saying, Thou hast crowned him with glory and honor; and the New, We have seen his glory as the glory of the only begotten of the Father, for which cause they are called glorious Cherubims, Heb. 9. And Rabanus addeth, that they are placed at the two ends of the mercy-seat, to show, that the Scriptures fill the times before the incarnation of Christ, and since with divine knowledge. And to show, that the Cherubims typify the holy Scriptures, wherein God speaketh, it is said, That the voice of their wings was heard into the outer Court, as the voice of the Lord speaking. Or else, saith the same Author, by this placing the Cherubims with extended wings with their faces inward, was shown, that the Angels refer the state of their perpetual felicity to the grace of Christ, &c. Philo by the two Cherubims, saith some, will have the two Hemispheres understood, the moving of their wings resembling the motion of the Heavens; but he saith that the twofold power of God is set forth operating and created, and Kingly, whereby the governeth all things. Simlerus simply thinketh, that the Angels are set forth, by whom God governeth all things, wings they have, to show their readiness to obey, and look one to another, to show their consent in obeying, and to the propitiatory, to show that they desire to look into the mysteries touching Christ. Any of these ways we may safely and profitably allegorize, and therefore I leave it to the Reader to choose, which liketh him best. But let none take this as a ground for images in divine worship, for these were appointed by God, we have no word for our making of images, but altogether against it, and these were hidden from the eyes of the people, and were placed where only the High Priest came, so that there was no danger of idolatry. The Devil, who in many things is God's ape, hath taught his to imitate Moses in making a Tripos, or a place hid with curtains, from whence he in secret parts of his Temples giveth answers to Idolaters, as Steuchus noteth.

After the ark, and mercy-seat together with the cherubims followeth the table of Shittim-wood, two cubits long, one broad, and one and an half high, and this must also be overlaid with gold, and it must have a crown and a border, and a crown of gold round about, and four rings of gold and staves, as the Ark, and dishes and spoones, bowls, and cover of gold, and hereupon show-bread must stand before the Lord always.

Here is nothing that needeth explanation, but only touching the vessels belonging to this Table and the bread. The dishes or chargers s • • alled, Numb. 7. 13. were to set the bread upon, and were twelve, according to the number of the cakes of bread that stood there continually, the spoons in Hebrew 〈 in non-Latin alphabet 〉 , a word coming of 〈 in non-Latin alphabet 〉 the hollow of a man's hand, so that it may signify any hollow thing, spoons, or cups, as some render it, and they served to put incense in, Numb. 7. 14. and that incense was with the show-bread see Levite. 24. 7. The Rabbins say, that they were cups, and there were two of them, and in each of them was put an handful of incense. Maimonides in Misneh, Chap. 5. The covers were to cover the bread standing in the golden dishes, and the bowls to cover the cups of incense, saith one, for this is expressed to be the use of them, Numb. 47. But the Hebrews instead of covers and bowls, have props and pipes. And the first of these is rendered by Pagninus, middle quils or reeds put between the breads to keep them from moulding, and the other, Sustentacula cannarum fixed in the ground, and elevated above the table to support the breads. The props of gold, say the Rabbins, were four, two for one row of cakes, and two for another, standing all up from the ground by the side of the table, and supporting them at each end. For the cakes, they say, were ten hand-breadths long, and five broad, and their length lay over the breadth of the table in two rouse, and therefore the table being but six hand-breadths broad, they had need of props at their two ends to support them. This then was the use of the props. For the other called reeds or middle quils or pipes, they were 28, serving to keep the cakes asunder, being put between them after the form of an half hollowed reed, there being first one cake laid, and upon that three reeds, then another, and three upon it, &c. and upon the fifth two, so there were 14 for one row, and 14 for another. Talmud Babyl. Rab. Solomon Jarchi saith, that the props of gold standing upon the ground were higher then the table, and were forked or notched with one notch above another, that the end of each cake might rest severally thereupon. The Septuagint for covers have 〈 in non-Latin alphabet 〉 , vessels to pour out with, and the original word signifieth to pour out. But forsomuch as here was no use of any such vessel, and the word hath another signification, as hath been said, I rather embrace that, and the rather, because it cometh from the Hebrews, who should be the best Expositors of their own ceremonies. When he saith then, that these should be poured out, which in our translation is, to cover withal; the meaning is, that they should be made by pouring out the molten gold into frames or moulds. For the bread to be set upon this table, it was twelve cakes, two tenth deals to a cake of fine flour, and every Sabbath they must be taken away, and new put in their room, and them being so removed, the Priests only might eat. For show-bread in Hebrew is, bread of faces, the reason of which name commonly rendered is, because they stood continually in the presence of God, before the Ark: But the Rabbins render this reason, because they were made four-square, having thus as it were four faces, the length being ten hand-breadths, the breadth five, and the thickness seven fingers: so Maimonides, the Septuagint call it, bread of Proposition, because it was proposed or set before God. For the quantity of fine flour that went to one two tenth deals, or two tenth parts, for the word is 〈 in non-Latin alphabet 〉 , signifieth thus much, but it is not named, of what they were the two tenth parts, only because an Homer is said to be the tenth part of an Ephah: it is commonly held, that two tenth parts of an Ephah are meant, that is, two Homers, for the quantity of which, see before, Exod. 16. It was twice so much as was allowed of the Manna to keep one a day, so that the cakes made hereof might well be so great, as was said before, and because two Homers went to each, and they had been fed a long time with an Homer a day a man, they might aptly remember hereby that miraculous food in all ages after. The cakes being twelve, served to set forth the twelve Tribes of Israel, as the twelve stones in the Ephod, and to show, that they were always near to the Lord, and under his protection, and hereby did continually appear, that they referred all their increase to God's blessing, and presented thus some part of it in way of thankfulness, and for the sanctifying of all the bread that they ate unto them.

Mystically, this golden Table figured out Christ in his preaching; for herein he hath prepared a table for us; the bread set here before God, the word & Sacraments which feed the soul, as bread doth the body. And as that bread stood continually before God, so the preaching of the Word continually is to be inculcated; and as the bread was changed every Sabbath, so for the more delight to the hearer the Word is to be set forth by divers ways and manners. The Frankincense upon the bread shown, that after preaching praying must be added. And as none but the Priests might eat of this bread, so for none but Christians, who are to God Priests and Kings, the Word and Sacraments are bread to feed the soul to eternal life. The dishes, cups, or spoons and the rest here mentioned typify Christian people, who must everyone in their place endeavor to illustrate the Gospel of Christ, thus Ferus. This table, saith Rabanus, typifieth the holy Scripture made of the deeds of the holy Fathers most durable in men's minds, and when they are set forth, the soul is fed as with bread, and this Scripture hath the due length, when out of it is preached perseverance in the truth, the breadth, when the amplitude of charity, and the height, when the hope of perpetual remuneration. Of other particulars, whereby he prosecuteth these dimensions more curiously, I spare to speak, and likewise of the crown, the border and the crown, because I do not think that the purpose of the Holy Ghost is, that every of these should be applied particularly, but because being considered together with the table, they made it most glorious, and so is the word preached. For the dishes, &c. he applieth them to divers ways of preaching, accordingto the diver sity of our Auditors, for the same doctrine is not to be taught to the rich, that to the poor, to the foolish, that to the wise, or to the weak, that to the healthful, but everyone is to be dealt withal, according to his capacity. Again, he saith, the twelve cakes figured out the twelve Apostles and all their successors in preaching of the Gospel, who are never wanting, but stand always up to preach in all ages; and as the old are removed by death, which is the time of their Sabbath in heaven, so others are placed in their room, and there is an excellent consent amongst them in preaching the same truth, as these cakes were laid together in two rouse, &c. Simlerus both approveth of the allegory of preaching the Word, and he saith, that these cakes were made of the first fruits, by which the rest was sanctified, and so by the setting of them continually before the Lord upon his table they were admonished, that they were guests as it were at the Lord's table, that they might eat their bread with temperance and thankfulness. Hereby also, saith he, are figured out the joys of heaven, where we shall sit as it were at a table, of which table that we may be partakers, we must eat here of the bread of life, Christ Jesus, who although he be but one, yet because he is the bread of the whole Church represented by the twelve Tribes, he is set forth by twelve cakes. Gennadius by the table understandeth the earth, and by the cakes the fruits thereof which come from the Lord. Theodoret, the whole year in the four seasons thereof yielding fruits. Josephus likewise, the Zodiac or compass of the year.

And thou shalt make a candlestick of pure gold, of beaten work it shall be made, his shaft, his branches, &c. The shaft of this candlestick was the body of it, the six branches, three on the one side, and three on the other did rise from the foot of the candlestick to the same height with the candlestick, having upon the top of each of them two bowls, that is, two, one opposite against another, rising from the Basis, and other two from a knop of the candlestick a little higher, and two from a knop higher then the former, thus Simlerus, who also saith, that these bowls upon each branch served to receive that which fell from the lights burning in the candlestick, and that upon either of them being adorned with a flower and a knop stood a light, and for the three degrees of knops, out of which the three pair of branches were made, see v. 35. After the six branches described, it is said, that four bowls shall be made in the candlestick with their knops and flowers, that is, saith Tremellius, the top of the candlestick shall be made with bowles conformable to the tops of the branches. The flowers, saith Rab. Menahem were Lilies, and they were 9, the knops 11, and the bowles 22, being together 42, having a mystery in their number: thus he. The work of all this is said to be beaten, and so the Chaldee expoundeth it; and others, it was wrought with the hammer, and yet Josephus saith, it was cast in a mould; and Pagninus, made not by parcels, but by one fusture, the Hebrew word 〈 in non-Latin alphabet 〉 , signifying hard, maketh this difference.

And thou shalt make the seven lamps thereof, and they shall light the lamps thereof that they may give light over against it. The lamps were the lights set up on each of the six branches, and the shaft of the candlestick, which must burn continually to give light about the candlestick, Chap. 27. 20. whereas ve read it, over against it, Tremellius hath it, ex omni parte ejus, the better to express the meaning. The reason of these lights always burning was, because there was no window to the Tabernacle.

And the tongs thereof, and the snuff-dishes, &c. The tongs were to snuff the lights, and the snuff-dishes to receive the snuffings. And all this must be made of a talent of pure gold, which was the greatest of weights, the common talent weighing 6000 Drachmas, the Kings talent 9000, and the talent of the Sanctuary 12000, which is 4500 lb. Ainsworth saith, that it was 3000 shekels of the Sanctuary, and in weight 120 lb. For the mystery by this candlestick is set forth Christ especially in his sending of the Holy Ghost to enlighten and to direct his Church in all things. For he is as it were the shaft from which the Ministers of the Gospel come, as the branches from the shaft, bearing the lights; and the lamps are seven, to set forth the manifold gifts of the Holy Ghost; and for the lights snuffers are made, to show, that we must not suffer the light of the truth to be darkened by error, but endeavor presently to clear it again, and that there is use of instruments in the Church of God besides of the glorious branches, that is, of men of meaner gifts, as well as of those that are of the most excellent, that none may be discouraged. Thus Ferus. Or by the candlestick, saith Ainsworth, understand the law, in the light whereof we must serve God, and the sundry branches, knops, bowles and flowers show the variety of the things in the Scriptures, and of the delivering of them; some plainly, some mystically and darkly. Herein, as in a figure, saith Calvin, God shown how he would enlighten his faithful servants by his Word and Spirit, forsomuch as without this light we are night and day always in darkness. A like candlestick to this is spoken of, Zach. 4. 2. and the Spirit is set forth by the number of seven, to show the perfection of the gifts thereof. And he is the seven lamps burning before the throne, Revel 4. 5. The bowles, the branches, knops and flowers served for ornament, the bowles and snuffers, &c. for use. But best of all Simlerus hereby understandeth the light of heavenly doctrine always shining in the Church by the preaching of the Word. All the branches bearing the lights are the divers ministers, some meaner and some more excellently gifted, who come all from one shaft, Christ. The ornaments signify the ornaments of spiritual gifts in these ministers, as the gifts of prophecy, of healing, of tongues, of revelations, &c. the bowles more particularly, which were to contain the liquor, shown that by study of divine doctrine grace is obtained, and other gifts, the round knobs typified rotundity and perfection of life and doctrine, and the flowers which had grace and delight in them, shown, that the Minister should be in grace amongst his auditors, and be delighted in, that they might willingly hear him. Rabanus applieth all things more particularly, and coming to the number of three, and three branches, and three bowles he saith, that three times are hereby set forth, in all which God had some lights, before the law, under the law, and under the Gospel, and in each time three sorts. 1 Of Virgins. 2 Of married men. 3 Of perfect men, &c. coming to the four bowles upon the candlestick, v, 34. he saith, they figured out the four Evangelists that set forth Christ, and so as bowles do give us a taste of the new wine Christ Jesus. Touching the snuffers, he saith, that they being to make the lights burn clearer, do aptly set forth the taking away of the carnal ceremonies under the Gospel, the spiritual sense of them being taught. And all must be of pure gold, to show, that as Christ is pure, so the faithful strive after purity, and shall attain to it in the World to come, being without all spot of sin, as he hath always been. And the weight of all must be a talent, to show the perfection of the glory of Christ and his members, as this is the greatest and most perfect weight of all others; and therefore by a talent of lead on the contrary side the greatness of a sinners misery is set forth, Zach. 5. 7.

CHAP. XXVI.

MOreover, thou shalt make the Tabernacle with ten curtains of fine twined linen, of blue, purple and scarlet, with Cherubims, of cunning work shalt thou make them. The structure of the Tabernacle is so set forth, as that it is hard to conceive rightly of the form thereof, but if we compare the parts of the description thereof together, as they are here laid down, we shall easily find it out. It was an habitation of thirty cubits long, ten cubits high, and ten broad, as we may gather from the boards which were to stand erect on each side, 20 on a side, each board being a cubit and half broad, and six at the West-end, besides a board at each corner. It had only two sides, the one Southward, and the other Northward, and an end towards the West, but to-wards the East there was no frame of boards, but it stood open for the Sun to shine into it, only there were veils and a door, •• afterwards we shall see, v. 36, 37. These boards had each of them two tenons, under which were placed two sockets of silver framed sharp, as some think, to be put into the ground, or rather, as others, being broad next to the ground, that they might stand fast to support the Tabernacle. These boards were very thick, as we must needs conceive that they might be strong, Josephus thinketh, that they were four fingers thick; but others, saith Simlerus, a cubit thick; because there were at the West-end eight boards, which make twelve cubits, whereas the breadth of the Tabernacle was but ten, wherefore it is to be held, that two cubits of these were used at the two corners right against the thickness of the side, and then just ten cubits more will remain, which was the breadth within, but without it was twelve. But if the boards had been so thick, they could not have been counted boards, but posts, and the Tabernacle would have been for the weight most cumbersome to be carried. I do therefore rather subscribe to Josephus, that they were but four fingers thick, and the two angular boards were not so broad as the other by half a foot, so that this being deducted, and so much as went against the sides of the boards in each corner, the breadth of the Tabernacle within will not be much above ten cubits. This then was the standing frame of this building, which wheresoever they came, was pitched upon the ground upon the silver sockets, and to hold the boards together upward, there were five bars running through one side, and five through the other, and five at the West-end being fastened with rings, and these boards and bars being of Shittim-wood were all overlaid with gold, and the rings were of gold amongst these bars; one, viz. the middlemost went through the midst of the boards from end to end, which Ainsworth will not have understood, as if holes were made through the thickness of the boards for it to run in, but that it went through rings, as the rest, but this is plainly spoken for distinction, four of the bars went in rings, and the fifth in the midst, boring through the boards: thus also Simlerus, and the thickness of the board, if but of four fingers might well bear it.

This being the frame of the whole was all over covered with curtains first of silk, or fine twined linen, blue, purple and scarlet with Cherubims of cunning work, that is, the pictures of Cherubims wrought on both sides. For the Hebrews do thus distinguish the cunning workman from the Imbroiderer spoken of, v. 36. the first maketh his work so, that it appeareth on both sides alike; the second so, as that it is seen on one side only; so Maimonides, and when fine twined linen is spoken of, he saith, the Hebrew Doctors affirm, six double thread is meant. Of these there were ten, five joined together, and five together, and fifty loops, and fifty taches of gold were set on to join these two together, when they were laid upon the Tabernacle, and to part them again for the more convenient taking of them down when occasion served. Each curtain was 28 cubits long, and four cubits broad, so that being laid in their length over the breadth of the Tabernacle, they might reach down on both sides within one cubit of the ground, that is, • o covering the breadth, and 9 one side, and 9 another: for the breadth of the curtains being together 40 cubits, they might fitly cover the whole length being 30 cubits, and the end being ten.

After these there was another sort of curtains made of goats hair, or goats skins, saith Simlerus; for the Hebrew word signifieth either, but it is generally held to have been goats hair; these curtains were eleven, five joined together, and six together, and the length of each of them was thirty cubits, and the breadth four, and the two parts were coupled together with taches and loops of brass. So that this cover being laid over the breadth in the length thereof reached to the ground on both sides, viz. a cubit lower, then the silk curtains, which were first laid on: and for the breadth, there being had a curtain more at the East-end of the Tabernacle then would serve to cover it that was folded in, and the other half redundant on the West-end hanged down there upon the ground, as the Tabernacles train. Besides these two coverings of curtains, there was another of rams skins red, and of badgers skins a fourth, of a violet color, see Chap. 25. 5. of what longth and breadth these should be, it is not said, but it is to be held, that they were of the same dimensions with the cover before spoken of, that the Tabernacle might be all over well defended from the weather, and covered from the sight of the people. And thus was the state of the Tabernacle for the general frame, and the curtains and covers. Now right under the taches there was a partition within made by four pillars of Shittim-wood overlaid with gold, and upon each of them a golden hook, and the sockets which they stood upon were of silver, and upon these hooks was hanged a veil made like unto the first curtains of fine twined linen, &c and within this veil the Ark with the Testimony was placed, and this was called the Most Holy, and in that without, the Table on the North side with the Shew-berad, and the Candlestick with the Lamps, &c. on the South, and this was called the Holy Place. Lastly, to close up the East-end of the Tabernacle, five pillars of Shittim-wood overlaid with gold were set in brass sockets, and these had hooks of gold, and hereupon was hanged a veil like unto the other in all things, but only that this was embroidered work. whereas the other was cunning work, and this was the door of the Tabernacle. For the mystery, the Tabernacle, saith Terus, in the first part called the Holy Place, was the figure of the Church Militant: for as into this it was entered by a veil adorned with divers colors and Cherubims, so by faith we enter into the Church adorned with the divers gifts and graces of the Spirit; and the Cherubims, saith Ainsworth, set forth heavenly affections in the faithful, and the Angels ministry and attendance about them. Here are pillars setting forth the pillars of the Church, the Apostles, and a manifold covering, showing that the Church is most safely guarded by the Divine Protection against the gates of hell. All things shone with silk and gold within, but it was horrid without being all hairy, to show that the Church is all glorious within by the graces of the Holy Ghost, as Psal. 45. but subject to temptations outwardly. As in the Tabernacle was the table with the Shew-bread, the Incense and the Candlestick, so in the Church is divine doctrine, the illumination of the Holy Ghost, and prayer. In the second part, or the Most Holy, Heaven and the Church triumphant there was figured out; the veil by which this was entered, figured out the shutting of Heaven, before Christ's coming, but because at his death it was rent in twain from the top to the bottom, that by his death Heaven is now set open to us. Here is the Ark setting forth the humanity of Christ, the Mercy-seat setting forth his interceding for us, and the Cherubims setting forth the Society of Angels there: but no Candlestick, because in Heaven there shall be no need of natural, or artificial lights, for God shall be the light thereof, making it perpetual day forever. Rabanus addeth, that the fine twined linen being pure white, setteth forth the grace of chastity; the blue, the heavenly mind; the purple, patience in suffering to the shedding of the blood; and the scarlet, most fiery red love of God and of their neighbor shining in the members of the Church. The curtains coupled together being all of one length and breadth, show the union amongst the faithful, and the one Spirit from which all their divers graces flow, The length of a curtain being 28 cubits, that is four sevens, shown, that the servants of God by observing and believing the doctrine of the four holy Evangelists, and by long patience persevering therein come to a Sabbath in Heaven: for that by this number of 28 a Sabbath is figured out appeareth, because all the numbers under seven together with it are comprehended in 28, for herein are 1, 2, 3, 4, 5, 6, 7. the breadth of a curtain 4 cubits shown, that the latitude of charity should be set forth in 4 Evangelists, and contain 4 principal virtues. The division of these curtains into two parts, five in one, and five in another, one covering one part of the Tabernacle, and another the other part, set forth the Church under the Law, and the Church under the Gospel. And their coupling all together to make on tent, the unity of the Catholic Church in all times and ages. The loops of blue coupling altogether shown, that the hope of eternal happiness in Heaven coupleth the hear • of all the elect in one and the same holy devotion, because blue is the color of Heaven, and 50 are made, to figure out the Jubile to come in Heaven, and the grace of the Holy Ghost, because the Jubile of the Jews was every fiftieth year, and at the Feast of Pentecost the Spirit came down, and this was the 50 day. The curtains of goats hair being 11, figured out the 11 Apostles, and all faithful Ministers, who through their humble devotion set forth by hair-clothe, protect the Church of God from many storms of adversity, and they are thirty cubits long, to show that in the faith of the Holy Trinity they keep the Decalogue, because thirty is three times ten. Five of them joined together show the Doctors of the Church under the Law, who preached the five books of Moses, and six together the Doctors under the Gospel, who preach the doctrines and examples of six ages of the World. The cover of red rams skins figured out such Doctors of the Church, as protect the Church by patient suffering of death for the truth, whereby others are armed with patience also, and the blue badgers skins, such as have excelled in chastity, a most heavenly virtue: thus Rabanus, who also proceedeth in allegorizing upon the boards, their height, their breadth, number, sides, end, sockets and bars, &c. in all which, because I doubt not, but there were mysteries, for no particular in this holy building was so directed in vain; I will briefly run through the best of his speculations touching every of these. The boards, saith he, of which the Tabernacle was made, figured out the Apostles, and Preachers of the Gospel, their successors; their height ten cubits, their aspiring after the perfect keeping of the ten commandments, & the denary of reward, which they shall have in the end for their laboring in the Lord's vineyard, their breadth a cubit and half, the perfection of good works in them, and a part of the divine knowledge attained to in this world. The two tenons of each board, figured out the humility of the righteous, and their love, whereby they are joined to the faithful, as one, both in prosperity and in adversity, for which cause they are two in every board. The sockets of silver in which these tenons stood, figured out the consent of the holy Scriptures with those things which the Apostles taught, or that the Scriptures in the Old and New Testament, both were the ground hereof. The boards on the south-side figured out the ancient Church of the Jews, and those on the North, the Church of the Gentiles frozen and dead in times past through the cold North-winds, as it were, to all goodness, and the same number, height and breadth of both sides the same graces in either Church, faith, hope and charity. The boards at the West-end, to which both the sides reach, figured out the end of the World, because in the west the Sun setteth, and the day endeth: unto which some shall continue in the faith of both sorts. The six boards here, the termination of six ages; and the two angular boards, the twofold reward to come of rest and of glory forever to the people of both sorts. The five bars figured out the five books of Moses strengthening both Churches, because even we that live under the Gospel and much confirmed by those things set forth in the Law, being spiritually understood. And boards, and bars are covered all with gold, and rings to hold the bars; one of gold, to show the excellency of faithful ministers of the Gospel. The veil, which parted the Tabernacle so as that the outer part was 20 cubits, and the inner ten, as Josephus saith, which proportion was also held in Solomon's Temple, for the whole being 60 cubits long, the sanctum was forty, and the Sanctum Sanctorum 20: this veil, saith he, figured out Heaven, into which, as the high Priest went into the holy of holies once in a year, so Christ entered once into Heaven by his own blood to make an atonement for us, and the glorious works in this veil, represented the glory of the Heavens with the many ornaments thereof, the four pillars upon which the veil hung, the four virtues of Angelical spirits in Heaven, Wisdom, Justice, Temperance and Fortitude. Touching the Ark and Mercy-seat placed here, and the table and can ••• stick without, he differeth not in substance from Ferus, but only because the candlestick was placed on the south-side, signifying, as was said before, the ancient Church of God, he noteth, that this was done to show, that the Jews had the light first▪ and the Church of the Gentiles came first into the Communion of Christ intimated by the table on their side, viz. the North▪ Lastly, the veil shutting up all, being full of glorious works, set forth the divers virtues of the Primitive Church, and the five pillars, upon which it hung, the Apostles proving the verity of the Gospel of Christ out of the five books of Moses, for which cause their sockets were of brass, because their preaching was grounded upon Moses and the Prophets, whose writings were durable as brass. Hitherto the brief of Rabanus. Others by the Tabernacle understanding the Church will have the boards a figure of the faithful, and the pillars of the Apostles. 1 Tim. 3. the two sockets of each, Christ the foundation being of two natures, or the two Testaments, the bars of the discipline of the Church holding altogether. The veil covering the most holy place figured the obscurity of the old Law, and both the vails shown, that we must not come before God but with due reverence. But this veil, as Ainsworth showeth better, figured out the human nature of Christ, whereby he entered Heaven, as the Apostle speaketh, and the many curious works in it, the manifold graces in the man Christ, and his Heavenly affections. And it is to be noted, saith he, because this veil was more curiously wrought then the other, and the sockets of these pillars were silver, whereas the sockets of those were brass, that the nearer to God things are, they are the more costly, and the further of, the less. And by the help of these allegories made by divers, the studious Reader may conceive the better, how and wherein the Tabernacle with the appurtenances was a figure of better things to come. The Scholastical history maketh the most holy place a figure of Heaven, and the holy, a figure of the earth and the Sea, over which the curtains figure out the Starry Heaven, the cover of goats hair, the water above the Heavens, the rams skins red the Empyrean Heaven, and the Badgers skins, the Throne of God; the four colors, the four Elements, &c.

CHAP. XXVII.

ANd thou shalt make an Altar of Shittim-wood, five cubits long, and five cubits broad, the height three cubits, &c. When God appointed an Altar first to be made, he bade that it should be of earth, and that there should be no steps to it, but here an Altar of Shittim-wood must be made and overlaid with brass, and the height appointed is such, that there must needs be some steps to it: of this diversity see the reason, Exod. 20. 24. The Scholastical history saith, a thing to stand upon for him, that ministered at the Altar, was set, and the ministration being ended, it was taken away again. The Altar must be made four-square and hollow, and under it must be a grate of brass of net-work, at the four corners whereof must be four rings to bear the Altar with bars put thereinto. The Altar of Shittim-boards then here spoken of must be conceived not to have been plain upon the top, that the sacrifice might be laid upon that, but hollow, the boards being set up edge-ways, as the sides, and the grate being as the hearth, whereupon the fire and sacrifice was laid, and being burnt, the ashes fell through, and therefore it is said, the grate should be in the midst of the altar under it, that is, saith the Scholastical history, not only spread all under the altar, but compassing it without, and made rising up to the midst of it round about Cassiodorus saith, that it had four feet to stand upon, and so being born up from the ground, the ashes might fall through upon the ground underneath. Upon the four corners of the altars were four horns to bind the sacrifices to, and from each of these, saith Comestor, came a chain, which went into the rings of the grate, whereby it was supported; but because this is not mentioned, and there was another use of the rings, I pass it over as uncertain. And to the altar must be made vessels, pans to put the ashes into, and shovels to take up the ashes with; basins, which served to hold the blood of the sacrifices, and flesh-hooks to take up flesh out of the pot, for there were pots & cauldrons also to seeth the flesh of the sacrifice in, see 1 Sam 2. and with the flesh-hooks they took out the flesh, v. 13, 14. Lastly, fire-pans Englished sometime censers, as Levite. 10 1. whereby the fire was taken from the Altar of burnt-offerings, and carried to the altar of incense. By this Altar, saith Rabanus, the heart is figured out, whereupon we must offer our Sacrifices, and this must be incorruptible, as Shittim-wood, and as the altar was five cubits long and five broad, so we must with all our five senses serve God, and be lifted up by Faith, Hope and Charity, as it was three cubits high, the four horns figure the four principal virtues, or the four parts of the World, into which the Church is spread, and all covered with brass, our perseverance in virtue, as brass endureth always. If any shall doubt, how the wood being so near the fire could always endure? Jerome answereth, that the nature of some wood, as of amiton, is such, that the more it burneth, the purer it is made, and so was it with the wood of which the Altar was made. The divers vessels show the divers offices of the faithful in the Church of God. The pots for the ashes figure out such, as look to the passions and death of Christ, and of his holy servants, for death may well be set forth by ashes, so as that they are more stirred up in grace hereby: the shovels or the tongs, as he rendereth it, which served to stir up, and to quicken the fire, figured out the Preachers of the Word; the flesh-hooks, which served to take out the parts of the flesh boiled, that some might be for the altar, and some given to clean persons to eat, that some doctrine may profitably be taught, but some is so mystical, as that we cannot understand it, and therefore it must be left till we come in heaven, and the fire-shovels to carry fire from one altar to another, the Preachers endeavoring to make the people to grow from one grace and degree of knowledge to another. The grate upon which the sacrifice was laid being within, figured out the heart, wherein God must be worshipped, upon this the Priest layeth wood, when he teacheth the doctrine of the holy Scriptures, and the sacrifice is burnt, when the love of God is shed abroad in our hearts by the Holy Ghost, and the sacrifice is laid so, as that it may all and every part be consumed (for the grate was like a net, so that the fire might come freely through the holes to every part) when our hearts are in nothing shut, but laid open in everything for the fire of the Spirit to work upon us and to purge us; the four rings are the four Gospels fixed to the Church, as these to the grate; and the bars, Doctors, who hereupon bear up the faithful, and erect their minds with hope, and they are two, for the two sorts, of the Jews and of the Gentiles; and the altar is hollow, that there may be room enough to contain the sacrifice, so our hearts must be empty of worldly thoughts, that we may have room sufficient for the words of the Lord in us.

This altar, saith Ainsworth, figured out Christ, and so did the sacrifices; the altar was sanctified and anointed, and sanctified the gifts offered thereon Numb. 7. 1. &c. Exod. 29. 37. Matth. 23. 19. so Christ was anointed, and by him all our prayers offered up in his name are sanctified, and we are sanctified, Heb. 13. 10, 15. Joh. 17. 19. Esa. 19. 19. Gen. 8. 20. the four-square form shown firmness, as in the new Jerusalem, Revel. 21. 16. the four horns signified the power and glory of Christ's Priesthood, gathering the elect together from the four corners of the earth; the brazen altar, which is most durable, for to set forth durance: the word brass is used, Zach. 6. 1. Revel. 1. 15. Ezek. 40. 3. Job 40. 18. Christ enduring of passions without being overcome hereby: the instruments, pots, shovels, &c. signified the ministry of the Word, which is to purge the corruption of the flesh, and to quicken the fire of the Spirit. The grate also, he saith, signified the heart, because it was inward, for here the holy fire must always burn, and then the ashes of our corruptions will fall away. So that indeed both Christ first and chiefly, and then the heart are figured out in these things unto us, and the place, saith Ferus, where this altar stood, being the Court, out of the Tabernacle, shown, that though they had sacrifices then, and baptisms, set forth by the Laver placed between the tabernacle and the altar, Chap. 30. 18. yet they were not perfect, for they were out of the tabernacle, ours now are within; and he addeth, Christ is our Priest, altar and sacrifice, for nothing done in the service of God is acceptable to him, but only which is put upon this altar, that is, done in the faith of Christ. Our daily sacrifices are our bodies mortified, Rom. 12. 1. our alms and praises, Hebr. 13. 15, 16. and a broken heart, Psal. 50.

And thou shalt make the Court for the tabernacle on the South-side, and the hangings of fine twined linen 100 cubits long, &c. The Court wherein the tabernacle stood, must be 100 cubits long on the South and North-side, and 50 cubits broad both at the West-end, and at the East: each side must have 20 pillars with their sockets of brass, and the hooks and fillets to hang the hangings upon of silver, the West-end 10 pillars, and the East-end, three pillars on one side of the gate, and three on the other, and in the midst, where the entrance was four; the height of each pillar must be five cubits, and for both the sides and ends there must be hangings of fine twined linen of the same depth with the pillars, and more particularly on the East end 3 5 cubits of the breadth must be covered on the one side of the gate with these, and 15 on the other side, and so 20 must be for the gate. Some, because the hanging on the East-end is distinguished by cubits 15: 15, and 20, gather, that there were so many hangings, as cubits, wrought so like a net, that a man might see through into the Court, but it is not said 15 hangings on a side, but hangings of 15 cubits. The tabernacle was placed at the West-end of the Court, so as that it with the spaces about it took up half the Court, because from it to the West-end was 20 cubits, and it being 30 cubits long, one part of the Court 50 cubits square was thus supplied, in the other part they slew and flayed and offered sacrifices, and the people stood about in it: so Simlerus. But I read not of any distance, but only that the tabernacle must needs be placed Westward appeareth, because the altar was to stand towards the door thereof, and the coming in with sacrifices was at the East-end, the tabernable being before them. Of all these hangings, none are appointed to be of blue, scarlet and purple, but only those about the entrance, of the rest it is said only they should be made of finetwined linen, because they at the entrance were most in the eyes of men that came thither to worship, that seeing the glory hereof they might be moved with the more reverence.

This Court, saith Ferus, figured out the ancient Church of the Jews, who were but, as it were, in the Court distinguished from the Gentiles, but not in the tabernacle, in which we Christians are, and the spaciousnesse of this Court shown, that they be very many that are of the Church, although in comparison of the World they are but a few, and the exceeding broad gate, that God excludeth none from his Church that will enter. Simlerus by the Court understandeth the whole multitude of the faithful, by the first part of the tabernacle, the Ministers, and by the holiest place heaven. Rabanus by the Court understandeth such as are first admitted into the Church by the first part of the tabernacle, the perfect abiding in this world; and by the other, the glorified in heaven: for the 50 cubits breadth at the West-end, and also at the East, be understandeth hereby the Jubilee to come in heaven looked at in the first entrance into the Church, and in the end enjoyed, and by the glorious colors at the entrance, that the Church is most glorious, and must be so in the eyes of those that enter it by baptism; and whereas all things about the Court must be of brass, it showeth, that in faith and patience we must be constant anh endure, as brass. Other particulars of his, because they seem to be overmuch streined, I pass over, only whereas there were in the gateway of the Court four pillars, he saith, these figured out the four Evangelists, the contents whereof were of old read unto those that were to enter the Church by baptism.

And thou shalt command the children of Israel, that they bring pure oil-olive beaten for the light, to cause the lamp to burn always. In the tabernacle without the Vail Aaron and his sons shall order it from evening to morning, &c. That there should be a candlestick and lamps, hath been before shown, but of the matter to be supplied for the maintenance of these lights, and of the ordering of them nothing hath been hitherto spoken, wherefore now provision is made herein. Oil is said to be beaten, because pressed out. For the ordering of it: He that dressed the lamps, came with a vessel in his hand of gold like a pitcher, into which he put the old weeks of those lamps that were out, and the oil that remained; and having wiped the lamps, he put in new weeks and new oil, into each of them the measure of oil for one was half a log, that is, a quarter of a pinte, of this measure, see Levite. 14. 10. The old weeks and oil ate cast into the place of the ashes, and those lamps which are not out are only renewed. If the middlemost lamp were out, the Priest lighted that always at the fire of the altar; but others, at another lamp next unto them. Now in lighting the lamps the course was this, all were not lighted at one time, but five only; after the cleansing and lighting of which the Priest set down his golden pitcher said before to be brought by him in his hand to receive the cleansings into, and goeth out and offereth the blood of the daily sacrifice, and then coming in again he lighteth the other two, after which he offereth incense, and then taking up the foresaid pitcher boweth himself with reverence, and departeth: so Maimonides, and Talmud Babyl. Lyranus following Josephus, saith, that all the seven lamps burned all night, but three of them only by day. It shall be a statute forever throughout their generations. Aaron and his sons are hereby appointed as long as the Aaronicall Priesthood stood, to do this office from even to morning continually. For the mystery, by the lamps, the Word of God is to be understood, which is as a light unto our feet, &c. by the oil, the Holy Ghost, whereby these lamps are lightened and kept burning: for the Holy Ghost is often set forth by oil, as Psal. 45. Heb. 1. 9. 1 Joh. 2. 20. oil pure and beaten setteth forth the Spirit coming from Christ pressed and beaten with grievous passions, for he promised to send him, Joh. 16. He enlighteneth the holy Scriptures, when as a light is set up in our hearts to understand them, and by the work of the Holy Ghost they are made effectual in us. The dressing of them by the Priests, the Ministers reading and preaching of the Word unto the people, for the Holy Ghost worketh not but by the ministry of men, and they dress them from evening to morning, till the day dawn, and the day-star arise in our hearts, 2 Pet. 1. 19. Thus Simlerus; and this is the best allegory upon this place. Ainsworth by the oil understandeth the graces of Christ, and of his Saints, and by the fire the Spirit enlightening the Church, and by beaten oil, that grace is not attained to without great labor, & with much labor the word must be prepared and preached to the people, &c. Rabanus will have the oil burning in the lamps to set forth the light of our good works, whereby God is glorified, the oil people must bring, but the Priests must light it, to show, that the people must bring hearts ready to obey, and the Doctors must minister unto them the fire of the heavenly Word by preaching, whereby they may be enlightened to know, and inflamed to love God. This oil must be pure, so must the heart be; and beaten, so the heart must be proved and purged from all mixture of corruption. And the light must be set up all night until the morning, because in the morning of glorification we shall not need the means of light by the Word, as now we do. And this is said to be a statute forever, not so much in regard of the type, but hereby was meant, that hearers bringing oil, and teachers to enlighten them by preaching should never be wanting in the Church of God to the end of the World.

CHAP. XXVIII.

ANd thou shalt take unto thee Aaron and his sons, that they may minister to me in the Priests office. And thou shalt make holy garments for Aaron, &c.

After the Ordinances of the Court and Tabernacle, follow those touching the Priests, and first of their garments. Instead of holy garments, the Septuagint have, holy stoale: it is said, that these garments should be for beauty and glory; the Septuagint, for honor and glory; hereby the highest degree of dignity being set forth, honor in the heart being given, and external glory and splendor. These garments, say the Rabbins, were like the garments of great men, and when they grew foul, they were put on no more, but new instead thereof, they being laid aside to make week for the lamps. And the High Priests garments waxing old were laid up in store, and the white garment, wherein he served upon the fasting day, mentioned, Levite. 16. 4. he never put on the second time, but it lay always where he put it off, as is appointed, Levite. 16. 23. neither might it be put to any other use: so Maimonides. These garments must be made to sanctify Aaron to the executing of the Priests office, for if he ministered before God without them, it was death, v. 43. hereby he was separated from the people to serve God in the Priests office, as by a distinguishing outward sign. These garments were so holy, that not only they that ware them were sanctified, but also they, amongst whom they came, Ezech. 44. 19. The garments were. 1 A breast-plate. 2 An Ephod. 3 A robe. 4 A broidered coat. 5 A miter. 6 A girdle: and unto these are added, a plate of pure gold to be fastened to the miter, v. 36. and breeches of linen, v. 42. All these the High Priest did wear. 1 Putting on the linen breeches next his flesh. 2 A coat of fine linen put over the breeches; this Ainsworth calleth a coat of circled work, saying, that it differed from embroidered work, in that this was all of one color, white, but that of divers colors, and others render it also, tunica ocellata, and the word here used properly signifieth circled or eyed, and so it is used, v. 11. for ouches, that is, hollow round things like eyes. So Maimonides saith, that the coats both of the High Priest and of the inferior Priests were of circled work, having many hollow places in the weaving like cups, and therefore our translation having it, a broidered coat, and afterwards, v. 39. thou shalt imbroider the coat, would be corrected for it, a circled coat, and, thou shalt work with circles, being put. 3 He put on his girdle embroidered, wherewith he girt his coat. 4 A robe all of blue with 72 bells of gold, and as many pomegranates of blue, purple and scarlet, v. 31, 33. this was put over the coat and girdle. 5 An Ephod of gold, blue, purple, &c upon the two shoulders whereof were two Berill stones, having in them engraved the names of the • 2 Tribes, and to girt on this there was a girdle of the same, v 6. 6 A breast-plate a span square of like costly work was fastened upon the Ephod with golden chains and rings, v. 15, 16, &c. and herein were twelve precious stones placed, &c. the Urim and Thummim. 7 A miter of fine linen, v. 39. this was 16 cubits long wrapped about his head. 8 A long plate of pure gold two fingers broad, reaching from one ear to the other, whereupon was engraven, Holiness to the Lord, and this was tied with a lace of blue to the miter. For this order of putting them on, see Levite. 8. 7, 8, &c. Some of these also did the priests wear, as 1 The linen breeches, 2 The fine linen coat circled. 3 The embroidered girdle; and 4 The bonnet of fine linen answerable to the High Priests miter, verse. 40, 41. of the length of 16. cubits, as the miter, the only difference was, that the miter was worn flatter upon the head, and the bonnet rounder and higher, a like thing to which they wear in the east-countries at this day, so Maimonides. The word Mitshepheth translated a miter, signifieth a thing wrapped about. The High Priests of the heathen did wear the like amongst the Romans, being hence called Flamines, quasi pile amines, and without these it was unlawful for them to go out of doors, so likewise amongst the Arabians their priests were clad with linen garments und miters. The miter was an ornament of dignity for Priests, and Princes, Ezech. 21. 26. when the high priest, and the other priests were clad with all these, they had their feet and hands bare, which they always washed when they went to minister before the Lord.

Once a year, when the High Priest went into the most holy place to make expiation for the people, he put on none but these fine linen garments, breeches, a coat, a linen girdle and a miter, Levite. 16. 4. More particularly to speak still of these garments, the Ephod is so called from compassing fitly the body, and being tied thereto, by the Septuagint 〈 in non-Latin alphabet 〉 a shoulder piece, it was, as the Rabbins say, of the breadth of a man's back from shoulder to shoulder, and long behind down to the foot: so Maimonides, but Josephus saith, it was a cubit long. It was made of gold, blue purple, scarlet and white fine linen, one thread of gold being taken and wrought with six of blue, and with six purple ones, &c. so Maimonides. The girdle of this Ephod was nothing else, saith Maimonides, but two hands, as it were, going out from it on either side, with which it was girded about the heart under the breastplate. The two stones appointed to be set into the shoulder-pieces of the Ephod are commonly rendered Onyx stones, by Josephus, Smaragd, by Maimonides, Berill. But the word 〈 in non-Latin alphabet 〉 signifieth the Onyx: these stones were imbossed in gold four-square, that is, set into hollow places made of gold, called ouches verse. 11. and the names of the children of Israel, were engraven upon them according to their birth, Reuben on the one, and Simeon on the other on the left side, then Levi on the right, and Judah on the left, and so the rest in order; to Joseph and Benjamin. And these names must be upon the Priests shoulders for a memorial: this memorial, saith Simlerus, some refer to Aaron, as if it were meant, that he might remember he stood instead of all the people, and therefore according to his office might remember to pray for them, but others refer it to God, before whom they were thus remembered in supplication, his blessing upon them being entreated, and that he would remember his old promises made unto them, and this I rather prefer. Besides this, there was another common Ephod of linen, which Samuel also is said to have worn, and David when he danced before the Ark, it was in form like unto this, but it was properly called Ephotar, saith the Scholastical history, and was linteum, sed mirâ art vermiculatum.

The word translated breast-plate is 〈 in non-Latin alphabet 〉 , of uncertain signification, but because it was put upon the breast we render it a breastplate, the Septuagint because the oracles were given by Urim and Thummim in this, render it 〈 in non-Latin alphabet 〉 , the vulgar Latin, rationale. Cashah, of which this word may come, signifieth silence, and Cazah, seeing, so that it might have the name Coshan, because it was a silent Oracle, to be seen rather, then to be heard. And it was called the breast-plate of Judgment according to some, because therein appeared in any difficult case, what was to be done, and in doubtful cases, as of War, whether they should go out or no and how, so Josephus, according to others because hereby judgments were kept from lighting upon them for their sins; according to others, because the Priest should have a care of answering the people rightly, when they came to inquire of God touching any matter. I prefer the first, because hereby the High Priest judged of the will of God touching anything, about which he went to inquire for the people, Num. 27. 21. and Saul inquired by Urim, 1 Sam. 28.

The form of the breast-plate must be four-square doubled, that is, saith Maimonides, being two spans long, and a span broad, that when it was doubled, the length and breadth might be alike. Josephus by a span will have Dodrans, that is, a measure twice so big, as the hand-breadth understood, viz. one twelve fingers broad, and the word 〈 in non-Latin alphabet 〉 is expounded a palm extended with the four fingers to the length of half a cubit; And so great it must needs be, that it mighr contain so many precious stones, and the Scholastical history saith it was doubled for strength to hold the weight of these stones. Upon this breast-plate twelve precious stones were set in four rouse: and upon them the names of the twelve tribes were engraved, and they were set in gold. Touching these stones in particular, most of them are mentioned, as the garnishing of the foundation of the walls of the new Jerusalem, Revel. 21. 19. as the Sardius, the Topaz, the Smaragd or Emrauld, the Sapphire, Jasper, Amethist, Chrisolyte and the Berill, and therefore the Reader may look in my Exposition there for the properties of these, for the Onyx I have spoken enough, Gen. 2. 12. so that there remaineth no more to be spoken of, but the Carbuncle, Lygure, and Achate; but for Carbuncle, Ainsworth hath a Smaragd: and for a Smaragd or Emrauld in the second row he hath a Calcedony, & the word 〈 in non-Latin alphabet 〉 according to some signifieth a Carbuncle, according to others, a Chrysolite or a Smaragd. The word 〈 in non-Latin alphabet 〉 as it is rendered an Emrauld, or by the Chaldee a Smaragd, Ismeragdis, so in Targum Hierosolym. it is rendered Cadcedana, to which Calcedony is near, and therefore this being the name of a precious stone, Revel. 21. he chooseth rather to express it hereby. For a Ligure in the third row he hath an Hyacinth, and so he saith some copies have it, and this name is also used, Revel. 21. And for an Achate in the same row he hath a Chrysophrase, signifying a golden green, according to the name used, Rev. 21. because the best Achate or Agate is green with a golden list, so that these precious stones being taken for such are also shown, Revel. 21. what they be. Only for their proper belonging to the several tribes, I will add thus much more, that the Sardius stone being ruddy was fitly set upon Reuben, because that tribe was warlike, the Smaragd upon Levi, because the tribe of Levi was a light unto the rest in divine things, as this stone glistered and shone like the Sun, having the name from 〈 in non-Latin alphabet 〉 lightening. The Calcedony, which as Pliny saith, was one sort of a Carbuncle, shined like a Star somewhat of a purple color, upon which Judah was aptly set, because of the Star, that came of that tribe, Christ Jesus. The Hyacinth in Hebrew called 〈 in non-Latin alphabet 〉 was the stone for Dan, because Dan had a City afterwards called Leshem portended hereby, but the name was then turned into Dan a Chrysolite in Hebrew Tharshish signifying the Ocean Sea, Psal. 48. 8. did bear the name of Asher, who dwelt near the Sea. Hitherto Ainsworth. And that it may the better be understood, how Asher came to be placed in the Chrysolyte, and Dan in the Calcedony, and likewise the rest upon each ones proper stone, it is to be known, that upon the first row were Reuben, Simeon, Levi, upon the second Judah, Issachar, Zebulon, upon the third Dan, Naphtali, Gad, upon the fourth Asher, Joseph and Benjamin, so Maimonides. The breast-plate thus made and adorned must be fastened upon Aaron's breast by chains and rings and blue ribbins to the Ephod at his back, and so it is said he should bear the names of the children of Israel upon his heart immovably.