Commentary on the Old Testament Volume 1

CHAP. XXIX.

AFter the garments of Aaron and his sons appointed, now followeth their consecration, and the putting on of their garments. Moses must put them upon them, and presenting them at the door of the Tabernacle, have a bullock and two rams ready to be offered up in sacrifice for them, &c.

Take one young bullock and tworammes. The word translated, bullock is 〈 in non-Latin alphabet 〉 , not so great as an ox, nor so little as a calf. And unleavened bread, and cakes unleavened, tempered with oil and wafers unleavened, all made of wheat-flour. And these must all be put in one basket, and be brought with Aaron and his sons to the door of the Tabernacle, because they figured out one Christ, by whom we are sanctified; the bullock and rams brought to be killed there, figured out his death; the unleavened bread and cakes, the freedom of him, the bread of life from all leaven or corruption of our old nature; and the oil, the graces of the Spirit in him.

The he must wash Aaron and his sons with water, and put the holy garments upon him, and anoint him, and the holy garment for his sons upon them; washing generally was instituted in the Old Testament in acknowledgement of our natural corruption and the filthiness of our sins, which had need to be cleansed away, that we may be fit to come before the Lord, and therefore when the people were sanctified to receive the Law, it was by washing. Chap. 19. and divers other washings were instituted, and this cleansing from sin is not but by the blood of Christ applied by a lively Faith. Now the washing here spoken of was not only to cleanse in common, as others were hereby counted to be cleansed, but to sanctify & separate them from the rest of the people to be Priests unto God, and to show, that they, who were to intercede for the sins of others, should be themselves most clean and pure from all sin, and this washing was at a Laver anointed and sanctified to hold the water, Exod. 40. 7, 12. Levite. 8. 6. Exod. 30. 17, 18. And this washing to prepare for sacrificing was also imitated by the heathen, as by Ulysses, Penelope, and Telemachus in Homer, and hereby they thought all sin to be expiated, as afterwards the superstitious Jews thought also, counting virtue to sanctify to be in the outward act done. Of this Ovid speaketh, saying, Our Ancients have thought, that they could take away all wickedness and all the cause of evil by washing. And having spoken, how even murderers were thus expiated amongst the Greeks, he addeth: Ah too easy of belief, who think, that the sad crimes of murderers can be taken away by the river-water. After washing the garments appointed must be put on, whereby what is signified, hath been already shown: but in that washing goeth before, and then they are put on, hereby is intimated, that the Christian washed by baptism is endued with grace, that is, most precious in the sight of God. And touching the fore-said garments, first the High Priest is to be clad, and then the inferior Priests, and the garments of the High Priest mentioned here are but seven, and those of inferior Priests but three; for the Breeches are not spoken of, because, as is most probable, not Moses, but they put them on themselves. By the seven here mentioned some understand seven moral virtues, by the linen coat, purity of life, by the girdle, discretion; by the long robe with Pomegranates and bells, edification by good works, by the Ephod, bearing with the infirmities of others, by the breast-plate, knowledge and sincerity, by the miter, an intention directed towards God, and by the plate of gold, wherein was graven Holiness to the Lord, the contemplation of God and of his works. For although Christ be first and chiefly pointed at in this attire, yet because the Apostle plainly alludeth to these in his breast-plate of righteousness, girdle of verity, and helmet of hope, &c. the graces of his faithful members, wherewith they must be clad, might well be signified also. The omission of the breeches here, saith Beda, signified, that the genitall members of the priest should not always be restrained, but Rupertus, that virginity was not by the precept of the Law, but by the counsel of the Gospel, Radulphus, that they were umbraculum vitiorum, shadows of vices not of virtues, as the other garments were, and therefore they are here omitted. Some, say that they are not named, because not for ornament, as the rest, but to cover their shame, and this last is most simple for the letter, and the first for the mystery, to say nothing of the reasons brought by others, because of little force. For the colors in some of these garments, Jerome by the white in the linen understandeth the earth out of which it groweth, by the purple, the Sea, out of which it cometh, by the blue, the Heavens, unto which it is like, and by scarlet, the fire, which is red, and so hereby was intimated that all things were under God's government, before whom the priest ministered in these colors, and for the like reason he understandeth by the twelve precious stones the twelve signs of the Zodiake. But Comestor is herein most punctual, saying, the High Priest in his attire figured out all the world; his breeches and linen coat girt about with a girdle, the earth with the waters compassing it about; the blue robe, the Air; the bells, the Thunder; and the Pomegranates, lightnings; the Ephod, Heaven full of Stars, the two precions stones, the Sun and Moon, the twelve, the twelve signs, the miter, the Empyrean; Heaven and the Crown of gold above all, God.

And thou shalt take the anointing oil, and pour it upon his head, &c. This is thought by some to be misplaced, because when his miter was on he could not pour it upon his head, but they are deceived, because being poured upon his miter standing on his head, it was poured on his head, and his forehead might be anointed, as it followeth, pour it upon his head, and anoint him, and the ointment poured upon Aaron's head is said to have run down upon his beard and all his attire. And this anointing was peculiar to Aaron, his sons were not anointed, but only, verse. 21. they were sprinkled, as he, with the anointing oil and blood together. Some boldly take upon them to determine in what form he was anointed, Lyranus following Rab. Solomon saith, that the letter Caph was made upon his forehead, Tostatus, the letter Theta, and Lorinus the letter κ; but these are vain imaginations, seeing no mention is made of any form. The anointing of Aaron singularly figured out the anointing of Christ with the oil of gladness above his fellows, as Rupertus hath it; and Hesychius saith, as Christ was anointed, so are we, although not in the same manner, as Aaron's sons had oil put upon them, but not as Aaron, he had it poured on, they sprinkled, wherefore as he is called Christ, so are we Christians from anointing, he had the fullness of the Spirit, as an whole horn of oil, and we all receive of his his fullness. And hence came the name Messiah, whereby Kings and Priests were called for their anointing, Levite. 4. 3. 1 Sam. 12. 3, 5. Some will have the singular anointing of the High Priest to be a figure of the power of the Archbishop to consecrate others, and some, that he should excel all others in the fragrancy of his good works. But I rest in the former for the anointing of Aaron's sons spoken of, Ch. 30. verse. 30. and Ch. 40. verse. 15. it was oil and blood, verse. 21. Touching the garments of the inferior priests, although their girdle may seem to be the same with the High Priests, yet some think that it differed, because it was of linen, but the High Priests was embroidered with gold, blue silk, purple, &c. as the Ephod was. He had indeed a linen girdle also, Levite. 16. 4. but besides this, he had a girdle of the Ephod embroidered, which, the inferior priests had not, Exod. 28. 8. called also by another name 〈 in non-Latin alphabet 〉 , whereas the common girdle is called 〈 in non-Latin alphabet 〉 . They also say, that the bonnet of the priest differed from the miter of, the High Priest both in matter and form, because that was of linen and round, this of blue silk and higher, but this is contrary to Maimonides before who knew these things better then Tostatus.

If it be demanded how Moses could consecrate a priest, seeing he was no [Quest.] priest? Some answer that he was a priest, because, Psal. 99. 6: it is said, Moses and Aaron amongst his priests, but the word Cohanim signifieth princes as well as priests, and therefore that cannot be hence inferred. Lyranus saith, that he is called a priest, because till the consecration of Aaron, he executed the priests office, but that is not probable, because Aaron was the first-born. Vatablus saith, that Moses and Aaron are said to be amongst the priests, because most excellent amongst those that called upon the Lord, and to this do I assent▪ For that Moses was not a priest, is plain, because he was never appointed to this office and when Moses and Aaron are spoken of together, it is said, Moses and Aaron the priest, not priests. Touching his authority to consecrate, it was by the special command of God at an extraordinary time, when there were no priests to consecrate others. But afterwards the High Priest that succeeded, was not consecrated by anointing, but only by putting on the anointed garments of the High Priest, Num. 20. 26. as Augustine thinketh. But it is plain that he was anointed, because Num. 35. 25. he is spoken of as anointed, and Eoxd. 29. 29, the garments of Aaron shall be his sons to be anointed therein, wherefore it is to be held, that in the history of Eliezer his consecration, it is understood, although not mentioned for brevities sake, unless we shall hold, that his putting on of the garments formerly anointed, is called his being anointed, as Simlerus doth. Neither do we read of consecrations after Moses by whom they were made, or touching the form of them to give us any light hereinto. But for consecrating Bishops or ordaining of Presbyters under the New Testament we know, that Christ first appointed Apostles, then the 72, and the Apostles ordained Bishops and Deacons, teaching other Bishops in succeeding ages to do do the like forever.

In the consecration of Aaron one thing is remarkable, ommitted here, but at the time, when this was done, mentioned Levite 8. 3. All the Congregation was assembled at the door of the Tabernacle, to which Aaron and his sons were brought; why must they be all present? Hesychius answereth, that [Quest.] this was done to figure out the Church that should be congregated, because all things which God caused to be done by Abraham & Moses were mystical, and by the door of the Tabernacle he understandeth the doctrine of Christ, sometime called doors by the Septuagint, to show that all the doctrines of the Apostles were but one and the same with Christ's. But to leave this, the true reason was, that being consecrated in the sight of the people, they might acknowledge him, and have no relucting in their minds afterwards against him, but be obedient unto him: So Origen, Lyranus, and Pellicane.

And thou shalt cause the bullock to be brought, and Aaron and his sons shall put their hands upon the head of the bullock: Then the bullock must be killed, and the blood poured out at the bottom of the Altar, & some of it being taken put upon the Horns of the Altar with his finger, and all the fat must be burnt upon the Altar; but the flesh, skin and dung without the host. As a bullock is offered now for consecration of the Priests, so if a Priest sinned, a bullock must be offered for expiation, which was as much as for all the congregation, a goat for a Ruler, and a kid for a common person And as now their hands must be upon the head of the beast, so in the case of having sinned, and the same course was to be followed by others, Levite. 4. This putting of hands upon the head was a Symbole of the confession of sins then to be made, for expiating which the bullock was to be offered, and therefore confessing is spoken of, Levite. 5. 5, 6. and over the goat, Levite. 16. 21. This imposing of hands, say the Rabbins, was in the Court-yard, the place were the beast was immediately to be killed, and it was of both his hands with all his might upon the very head, nothing being between his hands and it. And the imposer stood with his face to the West, laying his two hands between the two horns, confessing and saying, I have sinned, I have committed iniquity, I have trespassed and done this great wickedness, and now do return with repentance before thee, and with this I make atonement. Maimonides. And the beast whose blood was shed for atonement, figured out Christ, whose blood was shed for the remission of our sins, &c. The blood taken upon the Priests finger, and put upon the horns of the Altar was thus used, the Priest took the blood in a basin, and brought it to the Altar, and then with the forefinger of his right hand dipped in it struck it upon one horn, then wiping his finger clean upon the lip of the basin, he dipped it again and struck the second, and likewise the rest of the four horns, beginning at the South, and then coming to the East, the North and the West, and where he made an end, there he poured out the blood remaining. Maimonides. Under the Altar the blood was put, that by the heat of the fire it might be consumed. Now the Altar, upon which the blood was thus put, was the brazen Altar in the Court, and herein offerings made afterwards for sin differed from this, in that the blood of such Sacrifices was taken and carried into the Tabernacle, and put upon the golden Altars horns, which was for incense, if the sin were of the Priest, or of the whole congregation, but for a Ruler, or private person, it was put only upon the horns of the brazen Altar, as here, and such were Aaron and his sons as yet. This putting of blood upon the horns of the Altar was to sanctify it, and to cleanse it, as appeareth, verse. 36, 37. Ezech. 43, 25, • 6, &c. that by it the Sacrifices afterwards offered upon it might be sanctified, verse. 37. Matth. 23. 19. The bullock taken was not a calf, nor fully grown, but one of two years old, and therefore was not offered to expiate Aaron's sin about the golden calves, as some have sondly imagined, for that sin was not yet committed. And upon the head of it he and his sons put all their hands, not thus to receive power to offer sacrifice, according to some, for in the case of sinning the sinner also put on his hands, but that everyone of them might be consecrated. In the case of sin committed by the whole congregation, all did not so, but the Elders only, who represented the whole, because so great a multitude could not, and many of them haply were not guilty, but as sin committed by the body whereof they were members, extended unto everyone. Whereas not only a bullock is now offered, but all other sorts of Sacrifices also, this was to sanctify them to the offering of all manner of Sacrifices. Touching the burning of the fat upon the Altar, both of the inwards, the caul, and the kidneys, these were burnt in Sacrifice, say the Hebrews, to make atonement for the sin of man proceeding from the lusts of the liver, the thoughts of the reins, and the fatness of the heart. For the most inward part is the heart, & therefore the fat of the inwards may aptly set it forth, and a fat heart is put for a corrupt, sensual, and hard heart, and full of unbelief, in divers places, because fat hindereth the feeling, the burning of this fat therefore might typify the casting away and consuming of the corruption of the heart in those that offer themselves up unto God, as we are exhorted Rom. 12. 1. the caul is of the liver, verse. 22. and it is otherwise called the midriff; the Septuagint render it 〈 in non-Latin alphabet 〉 , the lap of the liver, and the kidneys are the reins, the seat of the seed of generation, here and in the liver is the beginning of lusts and inordinate desires, and therefore these are aptly figured out hereby to be consumed also. Moreover, fat is sometime put for the best, as Gen. 4. 4. Nehem. 8. 10. &c. and thus it figured out, how we should give the best of our goods to God, and because all this grew within, that must be offered where the heart lieth, our serving of the Lord with the inward heart and desire was figured out hereby, Joh. 4. 24. And hereby was figured out the passion of Christ inwardly, and how that there he burnt in suffering the most ardent heat of God's wrath due to our sins, when he said, My soul is heavy to the death. For the burning of the flesh, skin and dung without the camp, it may be demanded, [Quest.] Why it must be so, considering that the flesh of a sin-offering, the blood whereof was not brought into the Tabernacle, as this was not, was appointed to be meat for the Priests, and only that the blood whereof was brought into the Tabernacle, must be burnt with fire? To this some answer, that this was to distinguish betwixt the sin-offering of the Priest, and of the common sort, or that they were not yet Priests, and therefore there being no Priests to eat this flesh, it must be burnt. But the first of these reasons is insufficient, and the second is overthrown, verse. 32. where flesh is spoken of peculiar to the Priests, which they should eat before their consecration fully ended. The true reason then was, because no man must eat of the offering made to expiate his own sins, for to eat thereof is to intimate an ability to bear them, and to satisfy for them. For this is yielded as the reason, why Aaron and his sons must eat the flesh of the sin-offering of the people, viz. because they must bear their iniquity, that is, in a figure of Christ, who beareth the iniquity of us all. And the burning of the bullock without the camp, plainly figured out Christ's suffering upon the Cross without the gates of Jerusalem, Heb. 13.

Then thou shalt take one of the rams, and Aaron and his sons shall lay their hands upon his head, then thou shalt kill the ram, and sprinkle the blood thereof upon the altar round about, and thou shalt cut the ram in pieces, and wash his legs and inwards, and then he must be offered whole for a sweet savor to the Lord. This sacrifice agreed with the former in that they must lay their hands upon it, that is, as the Hebrews say, one after another, and, as Simlerus hath it, in acknowledgement of their own guiltiness of death, as this beast came now to be killed, desiring, that their guilt might be transferred to Christ, figured out here by, and so be expiated by his death. But it differed, in that the ram must be cut in pieces, and part of it washed, and then the whole must be offered up in sacrifice. But this was done to purge the inwards from the filth, and the feet from dirt, because no filthy or unclean thing must be offered. For sprinkling of the blood upon the altar round about, it was to signify, that the blood of Christ should be spread all over the world by the preaching of the Gospel, cleansing all that believe in him in all places from their sins. For the cutting of the ram in pieces, and then offering all, the inwards and feet being washed; this was done, to show, that he that will be accepted of God, must severally examine all his parts and ways. Origen more curiously noting, that there were four parts made. 1 The head and whole body. 2 The vital parts. 3 The entrails. 4 The feet; applieth to four sorts, one washing Christ his feet, another anointing his head, another lying in his bosom, and another touching but the hem of his garments. The washing of the entrails, &c. shown both the cleanness of Christ our sacrifice, and how we should be cleansed within in our conscience, and be washed our feet by dedicating our works and life unto God. Tostatus thinketh, that the skin being plucked off, the whole was to be offered, but here is no mention made of any fleaing, and therefore it is more probable, that it was burnt in the skin. Whereas it is called a sweet savor, this was not because of the pleasant smell, for it could not but be unpleasing, except to the hungry, but because, as Theodoret hath it, when all things are done according to God's laws, this is as a sweet savor unto him, and because the sacrifice of Christ figured hereby was most pleasing to our merciful Father, as whereby his elect were redeemed from sin and death.

And thou shalt take the other ram, &c. and thou shalt take of his blood, and put it upon the tip of Aaron's right ear, and of his sons, and upon the thumbt of his right hand, and the great toe of his right foot, and thou shalt sprinkle the blood round about upon the altar, &c. Upon this rams head they must put their hands, as upon the former, to show, that as remission of sins, so consecration and grace to be able to execute their priestly office came from Christ, for this ram was offered for consecration, as appeareth, v. 22. Tostatus yet thinketh, that this ram was not called the ram of consecration, because Aaron and his sons were by the offering hereof consecrated, for then the other ram & bullock should have been called likewise; because they were offered in way of consecration also: but because they were anointed and sprinkled with the blood thereof, wherein their consecration stood. But forsomuch as by the sacrificing hereof they were sanctified, as also by putting the blood thereof upon them, and to consecrate is nothing else but to sanctify to the Priests office, I hold rather, that for all these causes it was called the ram of consecration, as by the offering whereof and the anointing with the blood of which on those three parts and sprinkling, they were initiated to the Priests office. But the other beasts before offered are not so called, because the expiation of their sins was rather respected therein, that they might be fit to be consecrated Priests. For the blood putting upon the tip of their right ear, that is, the highest part, as the Chaldee explaineth it, and upon the tip of the thumb of the right hand, &c. this was to show, that their ears must be attent to hear the Word from the mouth of God, which they should teach to the people, as Ezech. 3. 17. Esa. 50. 5. 1 Cor. 11. 23. the putting of blood upon the ear was also used in cleansing the Leper, Levite. 14. 14. And blood was put upon the thumb of the right hand, to show, that their work and administration was sanctified, and upon the great toe, to show, that their going and conversation in this office was sanctified to please God through the blood of Christ. The blood also put upon the head and foot might signify the sufferings of the members of Christ, as of him their head. Thus Ainsworth; this is followed by Simlerus, who yieldeth this as a reason, why not the tongue but the ear was touched, because the mediator-ship of the Priest with God was rather respected then his teaching the people. Now the right ear and thumb, &c. are touched for their excellency above the left, and of the thumb above the other fingers, it being more pollent, according to the name, Pollex, to show, that we must serve God with our best parts, so Testatus, but Hesychius, because the left signifieth evil, and the right good, and we must die to evil, but live to good: and by touching the part with the blood, the whole was sanctified. Calvin. Some add, that these parts were most remarkable, and therefore in way of disgrace were cut off, as in Adonibezeck, and the ears are threatened in the disobedient Jews, Ezek. 2 • . 5. but liere in way of honor they were anointed. And there is something spoken touching our Savior Christ, in his ears, Mint ears hast thou opened, in his hand, Thou hast bolden me by the right hand, and in his foot, That thy foot may be dipped in blood; wherefore the perfection of him in all these was figured out hereby. Willet. This third sacrifice was a peace-offering, as the two former were, the one a sin-offering, and the other a burnt-offering, and the last a meat-offering. For this, see Levite. 3. for the first, Leviticus 4. for the second, Levticus 9. and for the last, Leviticus 7. 12.

And thou shalt take of though blood of the altar, and of the anointing oil, and sprinkle upon Aaron and his sons, and upon their garments. This was further done, to show the sanctification of God's Ministers by the blood of Christ, and by the oil of the grace of the Spirit, unto the work of the ministry, Heb. 10. 22. 1 Cor. 15. 10. and 3. 10. Thus also Hesychius, who saith, that blood and oil were put together, to show, that the blood of Christ and the anction of the Spirit have one and the same effect for sanctification. And whereas one ram was taken before, and now another; this, he saith, figured out Christ's double sacrificing of himself. First, in his last Supper. Secondly, upon the Cross.

Then thou shalt take the fat and the rump, and the fat covering the inwards, &c. Of the mystery in offering the fat of all these parts, enough hath been said already, but only that the rump is here spoken of more then in speaking of the fat of the bullock, which was also appointed to be sacrificed, because the rump of a sheep in those Countries exceeded in fatness. Some understanding by fat the exceeding grace of God in Jesus Christ, will have the rump to figure his consummation and death. And besides the rump, the right shoulder must be sacrificed also, which is appointed to the Priest as the breast, v. 27. and Levite. 7. 32. but here Moses must have the breast for his part, v. 26. The shoulder or arm setteth forth action, and the breast, the study of the mind, these therefore being assigned unto the Priests, shown, that they should serve the Lord with all their strength and heart, and the shoulder now burnt figured out the mighty arm of Christ, whereby he did such wonders as never man was able to do, but yet he submitted himself to be a sacrifice with this his powerful arm for us. Moses hath not the shoulder, but breast only for his part; because he was no Priest, to whom both belonged, but only executed the Priests office at this time in doing sacrifice.

And one loaf of bread, and one cake of oiled bread, and one wafer out of the basket of unleavened bread, that is before the Lord, and put all in the hands of Aaron, &c. This oiled bread was tempered with oil, and both it and all the rest were unleavened, and are said to be in the basket before the Lord with reference to verse. 2. where they are appointed to be brought in a basket to the door of the Tabernacle. For putting of them in the hands of Aaron and of his sons, and waving of them: this, saith Willet, was done by Moses, when he had put them in the hands of the priests, by putting his hands under, and thus moving them round about from the North to the South, and from the East to the West, saith Simlerus. The word translated waving is sometime put for sifting in a Sieve, Esa. 30. 28. and is applied unto troubles, Esa. 10. 32. Chap. 13. 2. Chap. 30. 28. This waving was to separate them unto an holy use, and so the Septuagint translate it, and when the offering of the Levites is spoken of, Numbers 8. 11. it is said, verse 14. Thou shalt separate them.

And thou shalt receive them of their hands, and burn them upon the Altar. Aaron and his sons are herein dealt withal as other common persons, because they were not yet fully made priests; the Septuagint addeth here, Thou shalt burn them for an whole burnt-offering, but because it was only sacrifice of parts, it could not be so called. But here a question ariseth, seeing the shoulder, which was one of the things taken, verse. 23. is appointed, as the breast to be [Quest.] Aaron's part, verse. 27. how it could amongst other parts of this oblation be appointed to be burnt? Radulphus answereth, that it was not burnt, but this is an error, the right answer is, that verse. 27. a decree is made from henceforward, that as the breast, so the shoulder, should be Aaron's part: for that it is not to be understood of the shoulder of this particular offering, is plain, because that must be burnt, and the breast of this went to Moses, and therefore Aaron could not have it at this time. Vers. 26. Thou shalt take the breast, and wave it for a wave-offering, before the Lord, and it shall be thy part. 27. And thou shalt sanctify the breast of the wave-offering and the shoulder of the heave-offering, &c. Here are two words used touching the shoulder, heaving and waving, in Hebrew Terumah, and Tenuphah, because as it was moved to and fro, so it was heaved or lifted up, and both this and the breast are here appointed to be the priests part forever of all the sacrifices of the peace-offerings of the children of Israel: mystically by the basket, saith Hesychius, is to be understood the tongue of Christ, because his speech was wreathed, as a basket with parables: but Pelican understandeth the Holy Scriptures, out of which as out of a basket the Minister must give bread and meat fit for edification. But as all other sacrifices, so this doubtless figured out Christ sacrificed for our sins. He was, as a basket containing within him the bread of life, and he was this oiled and unleavened bread, because anointed with the Spirit, and one with the Spirit, and without all leaven of maliciousness. The heaving up and the shaking to and fro of the bread to all parts, the lifting up of Christ to the Cross, and his waving or sifting by many temptations and the virtue of his Passion extended into all parts. Touching the breast shoulder, Gregory speaketh acutely, saying, This shown that the priest should both with his breast think the right, and with the arm of his work draw others up on high in their practice and conversation. And from this Hesychius differeth not much, by the breast understanding the true Faith. And faith or truth in the heart of the priest first and chiefly, and Heavenly works, and then in every Christian may most aptly be understood by the breast, and the right arm.

And the holy garments of Aaron shall be his sons after him to be anointed and to be consecrated therein, And that son, that is Priest after him, shall put them on seven days, &c. The word translated to be anointed, is an active, to anoint, but is used often passively, and therefore the Septuagint render it so. As these garments were put upon Aaron when he was made High Priest, and then the holy oil was poured upon them, so should they be put upon his son succeeding him, and be anointed again. If nothing else but the putting on of these anointed garments was meant, as Simlerus partly hath it, when those were worn out, he must only have garments but not any anointing oil, that cometh on next to be priest, which is absurd. Moreover, as Aaron's consecration and his sons at the first lasted seven days, verse. 35. in all which time they must not go from the door of the Tabernacle, but there keep the charge of the Lord day and night, having their priestly garments upon them, so the priest after him must keep the time of seven days at the door of the Tabernacle, which is here meant, although nothing but his putting on of the garments be here expressed. Now in this time was the Sabbath day, whereupon the Rabbins note, that great is the Sabbath day, for the consecration of the High Priest is not perfected, till this hath passed over him. If it [Quest.] demanded here, how they could keep so long in one place, without removing, seeing the necessity of nature requireth a going out often in this time to avoid excrements? It is answernd by Lyranus, that this is to be understood to be excepted, because for this purpose they must needs go out: for when they went for necessity and came forthwith again, this might be well counted an abiding there. But Tostatus thinketh, that they might have vessels prepared to receive their excrements, to whom I cannot assent, because the purity of that place permitted no such thing to be done there.

If it be demanded, how they could watch so long a time together? It is [Quest.] answered, that this was not required, but to keep the charge of the Lord in abiding there seven days, so Tostatus. Lastly, if it be demanded, whether their garments were put on again, and anointed every of these days, because it is said, Seven days shalt thou consecrate them? It is answered, No; but their [Quest.] consecration was only iterated by the Sacrifice made each of these days, as upon the first, & by the meat-offering put in their hands & waved, and other rites used, as upon the first, although the offering of a bullock only in particular be named, verse. 36. Lorinus thinketh that the High Priest might put off some of his garments, and lay them aside in this time, and put them on again; but this is a presumption without ground, seeing it is expressly said, He shall put them on seven days. Mystically, saith Hesychius, the keeping of the Apostles at Jerusalem, after Christ's ascension a few days, till they had received the Holy Ghost, and not presuming to preach, till that in this time, and by the receiving of the Holy Ghost they were consecrated, was figured out hereby. For this consecration was finished in seven days, and they were consecrated, when the feast of Pentecost after seven times seven days, or seven weeks was fully ended, wherein I willingly subscribe unto him, holding withal according to others, because seven is a number of perfection, that hereby was intimated, that the Minister of God should continually attend whilst life lasteth, at the door of his house, being there ready at all times appointed to execute his office, and he must first have time to learn, and to get knowledge in the Law of God, attending therefore with all diligence at the house of God, and living retiredly in study and meditation, that would be a Priest of God, and an Instructour of others. That of Lyranus understanding it of seven things, from which the Priest should refrain, is true, but conceitedly brought in here: Length of sleep, pleasure of eating, unprofitableness of action, multiplicity of distraction, vanity of confabulation, variety of fiction, and vility of affection. Other conceits I pass over, but only as Rupertus, we may fitly apply it also to all Christian people, hereby was shown, that they should never night or day depart from the faith of the Church.

And thou shalt take the ram of the consecration, and seethe his flesh in the holy place: And Aaron and his sons shall eat it, and the bread in the basket, &c. Here provision is made for the sustenance of Aaron and his sons in these seven days, they must eat of the flesh of the ram that remained, that is, all but the right shoulder and breast, which were the one burnt in Sacrifice, and the other given to Moses, and this flesh must be sodden in the holy place, that is, in the Court, by the door of the Tabernacle, where they abode. For the fire wherewith it was sodden, it was not fire taken from the Altar, saith Tostatus▪ but common fire, because as none but holy fire might be used upon the Altar, so none of that fire was to be put to any common use. But this is only conjectural, neither was that which was prepared for the Priests, common, but holy. For bread, they were to eat that in the basket, which remained after the bread taken out for the Sacrifice. And all the things appointed to be eaten by them are said to be those, whereby the atonement was made to consecrate them, by eating a particular applying by faith of the Sacrifice made for our sins to sanctify us, being set forth, Joh. 6. 35, 51. But of these a stranger must not eat. Some by strangers understand not those that were not of the family of Aaron, but such as sacrificed not, or the polluted, or profane, because he that brought the Sacrifice being of the common sort of people might also eat of it. But it is more probable, as is commonly held, that the meaning is, that none but Aaron and those of his blood should eat of these things, because in appointing who should eat of them, none else are spoken of, and they were things peculiarly offered for them, and therefore properly by them to be received. And what remained either of flesh or bread must be burnt. The same was appointed touching the passover, Exod. 12. but that was for another reason, as I have there shown, this was because being part of things offered in sacrifice, it must be used as a sacrifice, that is, burnt with fire, as the other parts had been, which appeareth in the addition, It shall not be eaten, for it is holy: but not upon the altar, saith Tostatus, or with holy fire, because it was no part of the sacrifice, forsomuch as they had eaten part of it, and being in part turned to human use, the part remaining cannot be sacrificed. It was burnt therefore, as the flesh of the bullock in another place, but that was burnt without the camp, this in the Court of the Tabernacle. Some yield this as a reason, lest being kept longer, it should corrupt, which was unseemly for holy things, or lest the part kept should be an occasion of superstition, as the bread of the Sacrament kept since hath been. For that reason yielded by some, because the next daya new sacrifice was made whereof part should be for their food that day, it is of no force; for the flesh of the last days sacrifice, after which they should not be again supplied the day following, and therefore that which remained of it was not burnt for this reason.

For the mystery, Hesychius saith, that this flesh and bread figured out the flesh of Christ, which is bread indeed, and so both flesh and bread, and whereas as no stranger might eat of it but only. Aaron and his sons, it shown, that Christ must be entreated by the priest to make it, or else it cannot be the Lord's sacrifice, and it must be eaten in the holy place, to show, that Christ's flesh must be received in the Church, as 1 Cor. 11. and that which remained must be burnt, to signify, that things unedible to us by reason of our infirmity must be committed to the Spirit as a fire, which is when we believe those things to be possible to the virtue of the Spirit which are impossible to us. See somewhat of the like before, Chap. 12. For the priests eating of it only, and no stranger, it shown, that none but the faithful have part in Christ, who are as priests unto God, and that the Eucharist should not be kept, but the remainder of it consumed in the fire, as Hesychius saith, was practiced in the Church in his time, contrary to the present practice of the Church of Rome, where it is kept in a pyxe to be carried about and worshipped. Hereby also, saith Simlerus, was shown, that we must serve God with all readiness, no delay being used.

After the order set down for the first day of consecration, this course is appointed to be continued seven days, in which time also the altar must be cleansed, and sanctified by anointing, that it might be most holy, and sanctify whatsoever touched it. So that the same sacrifices that consecrated the priests, and the same anointing oil consecrated the altar also, not that the altar had any sin, but it was thus separated to an holy use. The altar figured out Christ; who was consecrated by his own blood, and the anointing of the Spirit, and sanctifieth all that touch him by faith, and the same blood of his and Spirit consecrateth us all to be priests unto God. The word translated, to cleanse the altar, is to make it sinless, and thus houses are said to be cleansed, Levite. 14. 49, 52. and all things about us, Numb. 31. 20. and God's house, Ezech 45. 18. because all things are made unclean by the sins of men, amongst whom they are, as is expressed, Levite. 16. 16. neither can any of the best service, which we offer unto God, be acceptable unto him, unless it be cleansed by the blood of Christ from the sins cleaving thereunto.

This is that which thou shalt offer upon the altar, two lambs of the first year, day by day continually, &c. Here is shown to what use the altar being consecrated should be put every day, a lamb must be offered thereupon for an whole burnt-offering in the morning, and another in the evening: for, in the evening, in the Hebrew is, between the evenings, but of this phrase, see Chap. 12. 6. This continual sacrifice, say the Hebrews, was offered in the morning to expiate the sins of the night, and in the evening to expiate the sins of the day before. And with each lamb a tenth deal of flour, that is, the tenth part of an Ephah, which is an Homer, as hath been already shown, Chap. 16. a fit quantity to remember their feeding in the wilderness of each man with an Homer, see Chap. 25. 30.

And this flour must be mingled with the fourth part of an hin of oil beaten, and the fourth part of an hin of wine, an hin was twelve logs or half pintes, of which, see Levir. 14. 10. so that a fourth part was a pinte and half, and this last is called a drink-offering. For the manner of offering it, the Rabbins say, it was this, although salt be not spoken of, yet because all sacrifices must be made with salt, Levite. 2. 13. this meat-offering of flour and oil was made so also, but whereas in other meat-offerings there was incense, Levite. 2. 1. and an handful only of the flour was burnt; this was all burnt; and for the drink-offering, the wine was offered upon the altar, not being put upon the fire, but the priest lifting his hand on high poured it at the bottom of the altar: so Maimonides. For the mystery, by the lamb continually offered morning and evening, Christ the Lamb of God was set forth, the sacrifice of whom is effectual to deliver from sin always every day, but we must through his name come every day morning and evening before the Lord with our supplications for this end and purpose. By the oil and flour and wine added, we are admonished to bring a grateful savor of faith and repentance before the Lord together with our prayers. Tostatus in setting down the order, how these two lambs were offered, saith, that the Priest rose and put on his priestly garments before the Sun to offer the morning-sacrifice, and having finished that, about the Sun-setting he offered the evening-sacrifice, which was the whole night in burning. And Comestor saith, that the priest when he offered his morning-sacrifice, put out four of the seven lamps, and at the evening-sacrifice lighted them all again, and then the fattest lamb of the two was offered, for which cause the evening-sacrifice is spoken of, as more acceptable to God; because Christ suffered in the evening. And Lorinus addeth, our works ought to be better in the evening of our age. Origen and after him Rabanus say, that the whole life of a just man is a continual sacrificing, and his reading of the law and Prophets, his morning-sacrifice, his reading of the Evangelists, his evening-sacrifice, because they set forth things done in the evening of the world. Or, as Rabanus also hath it, the morning figureth out the beginning of our conversation; and the evening, the end; in all which time we must offer innocence of work and heart to the Lord by the fire of charity and of the Holy Ghost. The flour and oil added, and the wine shown, that our sacrificing must be joined with knowledge of the law, and the grace of the Evangelical doctrine tempered together, and hereby hilarity, that must be in the service of God was figured out, because oil maketh a cheerful countenance, and wine maketh glad the heart. The Papists inferring hence of the Mass, as a continual sacrifice, is a confounding of times that must be distinguished; for this continual sacrifice was but a figure of which the verity being come, there is now none use anymore, they do therefore vainly charge us with the putting down of the continual sacrifice, as Antiochus did, because we put down the Mass: for they rather are guilty of this, because the only continual sacrifice now is that of Christ, which they frustrate to themselves by their new devised sacrifice of the Mass, as was done by circumcision, Gal. 5. 1.

In concluding this about the continual sacrifice, he saith, I will meet thee there, of which phrase see before, Chap. 25. 22. And the tabernacle shall be sanctified by my glory, &c. There was no virtue in these Ceremonies to sanctify the tabernacle, altar and priests; therefore the Lord promiseth to sanctify them all by his glory, that is, by his glory which should appear there. Some by his glory understand Christ, in whom alone all things are sanctified, but I rest in the first.

And I will dwell in the midst of the children of Israel, &c. Of this see before, Chap. 25. 8.

CHAP. XXX.

ANd thou shalt make an Altar to burn incense upon of Shittim-wood, a cubit shall be the length, and a cubit the breadth, and two cubits the height, &c. From hence to the end of the tenth verse the Altar for incense is appointed. The word altar Mitzbeach is taken from killing, and so properly signifieth an Altar to offer slain beasts upon, wherefore unto this is added here Miktar, signifying a perfuming Altar. This differed from the Altar, Ch. 27. 1 Because it was neither so long, broad, nor high. 2 It was covered with gold, that with brass. 3 This had a Crown of gold round about it, that none but a grate of net-work, which this had not. 4 This stood in the Tabernacle near the veil of the most Holy place, that in the Court without. 5 Sweet spices only were to be burnt for a perfume upon this, but no Holocaust, meat-offering or drink-offering, as upon that. 6 The blood of the sin-offering was to be put upon the horns of it once in a year for an atonement, which was upon the tenth day of the seventh month, and then the blood taken was of a bullock and of a goat, and it was put upon the horns of the Altar round about, and the priest was to sprinkle the blood with his finger upon the Altar seven times, and all this to make an atonement, and to cleanse and hallow it from the uncleanness of the people, he having before done the like in the most Holy place upon and before the Mercy-seat, Levite. 16. 14, 15. yet in some things they agreed, for this was made of Shittim-wood, as that, and four-square, as that, and had rings and bars to carry it by, as that, and horns of the same wood likewise, but only that all here were overlaid with gold, there with brass, so that for the signification of those things the Reader may look back to that Altar, Chap. 27. 1. For the gold covering it this Altar is sometime called an Altar of gold, or golden Altar, as Num. 4. 11. and the other the brazen Altar, Exod. 38. 30. and for the wood within, a wooden Altar, Ezech 41. 22. but there it is said to be three cubits high, to show the amplitude of God's grace under the Gospel more then under the Law. For the top thereof and the sides, in Hebrew are roof and walls, because of the similitude unto an house, the Septuagint render it hearth and walls, for the crown see the like before about the Ark, Cha. 25. 11. and about the table, verse. 24. so that there were three Crowns about the holy things, the Crown of the Ark, which the Hebrews called the Crown of the Law, the Crown of the Table, which they called the Crown of the Kingdom, and the Crown of this Altar, which they called the Crown of the Priesthood. The incense appointed here to be burned is particularly set forth, verse. 34. and it must be burned every morning and evening, when Aaron lighted or dressed the Lamps. Simlerus noteth, that not only the High Priest, but other priests also used to burn this incense, because Zachariah did it in his course Luke 1. See my Exposition there. The manner of the incense burning was this, 1 One went and gathered the ashes from off the Altar into a golden vessel. 2 Another brought a vessel full of incense. 3 Another brought a censer with fire, and put coals on the Altar, and he, whose office it was, took the incense and strewed it upon the coals, the other three having first bowed themselves, and being gone out. The incense burned daily was 100 denaries, that is, a pound, half in the morning, and half in the evening, and when the priest had done burning the incense, he bowed himself and went out: so Maimonides. Whereas strange incense is forbidden to be offered upon this Altar, thereby is meant any other sweet spices besides the composition appointed, verse. 34. Maimonides explaineth it thus, if they put honey amongst it, it was all unlawful, Levite. 2. 11. or if there wanted any once spice appointed, or if he burnt any other spices, or the same compounded and brought by any private person, any of these ways it was made strange incense. Comestor saith, it is doubted, whether the Altar of incense were within the most holy place or without, because Paul to the Hebrews speaketh of it, as being within. But he erred herein, seeing even by Paul it is spoken of as being without the veil, and here it is manifestly placed so. Moreover, touching the Crown round about this Altar, he addeth out of Josephus, that there were Crowns about each corner hanging over after the manner of a lip.

For the mystery, it is not to be doubted, but as the other, so this Altar also figured out Christ, by whom we offer sacrifices, and incense of prayer to the making of a sweet savor before the Lord. More particularly the sacrifices set forth mortification, and incense prayer, both which are sanctified and made acceptable by the Altar Christ alone. And whereas incense was offered at the same time with the daily sacrifice, and then the lamps also were lighted, this signified, that mortification to sin, the light of teaching out of God's Holy Word, and prayer, should go together, and that continually, we must always, pray always use this light, and be mortifying our members upon earth, and sacrificing ourselves, Rom. 12. 1. No strange incense must be offered, to show, that our prayers must be made unto God only, and in faith, and for such things, as whereby he may be glorified, for then incense compounded according to God's prescribing is offered, otherwise not, and so it becometh loathsome and abominable to the Lord, Esa 1. 1 • , 12. instead of smelling sweetly. The sprinkling of this altar with blood and doing blood upon the horns shown, that no prayers made by us are acceptable unto God, but through the blood of Christ. This altar being of gold, the other without of brass figured out his glorified estate, after that he was within the Tabernacle of Heaven, as the other his humbled Estate, and here is a Crown to set forth his Kingly Dignity, and four horns to set forth his power in the four parts of the World. Simlerus, the atonement making for this altar once in a year shown, that corruption cleaveth to our very devotion, which needeth purging by Christ blood.

And the Lord spake to Moses saying, When thou takest the sum of the children of Israel, they shall give every man a ransom for his soul, when thou numberest them that there be no plague amongst them, and the ransom is half a shekel of the Sanctuary, and a shekel twenty Gerahs, and this is to be given by everyone, that is twenty years old and upward, rich and poor alike, and this money must be for the service of the Tabernacle, to make an atonement for them. Having appointed a service requiring charge, now he showeth, how it should be raised. They must be numbered from 20 years old and upward, and everyone pay half a shekel. This saying was an acknowledgement, that they were the Lord's tributaries, that they received their lives, liberty and country from him, and if they should not pay to him this tribute therefore, their lives should be endangered by his plagues sent amongst them. And this was the cause, say the Hebrews, that when David numbered the people, the plague was sent amongst them, because this ransom was not paid, this is probable, but nor certain. Simlerus saith, that this numbering was but from twenty years old to fifty, as they were numbered to go forth to the Wars, but because there is no such limitation here, and there is as much reason, that men of fifty and upward should pay this, as well as those that were under, although they were not able to go to War, I pass it over as a private opinion, unless the same number found, Chap. 38. 26. and Num. 6. 1, 46. shall seem to make for it. The Hebrews, that set forth every circumstance in this numbering, have nothing tending to this limitation, but only that Females paid not this ransom, nor strangers, nor bond-men, nor children, yet if any of them would give, it might be received of all, but only of insidels. And for the times of numbering, and so of paying, although nothing be set down here, when and how often they should be numbered, yet the Hebrews say, this was to be done once every year, the 25 day of the month Adar, that is, February, Proclamation being first made the first day of that month, that everyone should be ready against that time, and then some sat in the Temple to receive it. If the Temple lay waste, it was not to be paid, but otherwise all the children of Israel paid both dwelling within the Land and without, that which was gathered of them in other provinces, was sent to the Temple and laid up in a chamber there in coffers. And so strictly was it required of everyone, that the poorest that had not wherewithal, must pay it, although he begged for it, or sold his clothes off his back for it. And so general was this charge, that all paid it, who were Israelites, Priests, Levites, and servants that were free, and Proselytes, and with this money the daily Sacrifices were provided, offerings for the Congregation, salt, wood, and incense, Shewbread, the red cow, &c. whereas it may be said, This seemeth not to have been a yearly thing, but only when the Tabernacle was built, because afterwards the people charged themselves with a yearly tribute of the third part of a shekel, 2 Chron. 24. 5, 6. Nehem. 10. 31. Ibn Ezra answereth, that this was added over and above, for the necessity of those times.

And for the poor man's paying as much as the rich, Rab Menahem saith, that this was so appointed, that all might be equal in the offerings made for the Congregation, that were bought herewith. For the paying of it yearly, I hold with the Hebrews, because there was a yearly charge to be maintained hereby; but I do not think that the Priests and Levites paid, because they were not numbered amongst the children of Israel; and I see no reason, if the beggar must pay it, but that the servant should pay it also in the time of his bondage. For the time of the year, Simlerus saith, it is held to have been paid upon the day of Expiations, which was the tenth day of the seventh month, answering to our September, and this is most probable, and not that of February 25. because this ransom was paid for Expiation, verse. 15. The money to be paid, half a shekel of the Sanctuary was twice so much as hath been before shown, as half a common shekel, twenty gerahs, that is, twenty pence, a gerah being the weight of sixteen barley-corns; wherefore everyone was to pay ten pence, which amounted at the first numbering to an bundred talents, and 1775 shekels. But why must not the rich give more, nor the poorest less? Answ. Not only, as was noted out of the Rabbin before, [Quest.] because everyone had equal interest in those Sacrifices, but because the rich and the poor believing have an equal interest in Christ, by whom indeed we are ransomed from our sins, for both sorts are alike before God, with whom there is no respect of persons. And that we ought in this Ordinance to look to Christ, appeareth, because it was about ransoming or redeeming of the soul, which is not done, but by his blood. This tribute was paid afterwards to Caesar, being called Didrachma, he challenging it to himself, when he had conquered the Jews, but they often resisted that Decree, and took up arms to defend the rights of their Sanctuary, and according to this it was, that they asked our Lord, whether they should pay tribute to Caesar or not, Matth, 22. and that he being demanded, sent Peter to take and pay it.

And the Lord spake to Moses, saying, Thou shalt also make a laver of brass, and his foot of brass to wash withal, &c. From hence to the end of verse 2 • . a Laver is appointed to be made, and placed between the Tabernacle and the Altar, most probably westward, because the Sea of brass made afterwards by Solomon was so placed, and at this the Priests must wash hands and feet, when they entered the Tabernacle, or sacrificed upon the Altar, upon pain of death. Of what form this Laver was, it is not said, but only that it had a foot to stand upon, the Hebrews say, that there were twelve spouts or cocks from which the water ran, that twelve Priests might wash at once, and it is likely, that there was a conveyance under these to convey the water away, so Simlerus, who also addeth, that hands and feet were washed, to set forth the purity of our actions, whereof hands and feet be the instruments. It was a custom of old to wash these parts before meat, in those hot countries, and therefore when the Priest came as it were to the Lord's Table, he must wash these for decency. But herein an higher thing was doubtless aimed at, viz. washing by repentance, as Esa. 1. 16. without which no man can appear acceptably before the Lord to worship him.

For the matter of this Laver, it was made of the brazen looking-glasses of the women, that assembled at the door of the Tabernacle, and in allusion to this, a sea of glass is spoken of, Revel. 4. 6. and Chap. 15. 2. But how could it be made of looking-glasses? Comestor saith, that it was made of the backparts, [Quest.] which were of brass, and that the glass was set upon the top of the Laver round about, that the Priests might therein see, if there were any spot about them, to do it away. The devout women that came thither to pray, gave their brazen looking-glasses, whereby they dressed their bodies, to make the instrument whereby the soul through faith might be sanctified, saith Ainsworth. Touching this Laver and washing at it, the Rabbins say, that it was to be filled with water every morning, for if water had stood in it all night, it was unlawful to wash therewith, or if it were foul water, or such as had changed the color. Washing at this Laver they call sanctifying, and they say, if any man washed elsewhere, and not at this vessel, he was not sanctified, except he washed in some other vessel of the Sanctuary, and not in a profane one, and he might not wash in this, but in the water running from it. For the times, they • ay, the Priest sanctifieth every morning, and so goeth all day without sanctifying anymore, unless he goeth out of the Sanctuary, sleep, or make water, or cover his feet, or remove his mind to other business; for in any of these cases he must wash again And he must sanctify standing, not sitting, putting his right hand upon his right foot, and his left hand upon his lest, bowing, because it is said, Deut. 18. 5. to stand to minister. This washing shown, how we must wash our hands in innocence, & so compass about God's Altar in prayer, and that we should be sprinkled in our hearts from an evil conscience, and washed in our bodies with pure water, & so draw near with a true heart, in assurance of faith, which is when we are by faith washed in the blood of Christ, and so made Priests unto God. And hereby, saith Simlerus, we are warned not to handle divine things with unwashen hands, after a profane manner, which is, when the Scriptures are expounded according to a man's own sense, and by exercising therein the glory of God is not sought, or the salvation of the soul, or any goeth about to expound the Scriptures, having not fit instruments therefore.

And the Lord spake to Moses, saying, Take unto thee principal spices, pure myrrh five hundred shekels, of sweet cynamon half so much, and likewise of sweet calamus, and of cassia five hundred shekels, and of oil-olive an hin, and thou shalt make of it an anointing oil, &c. That Aaron was to be anointed with oil, and his sons, and he with blood and oil, hath been already shown, Chap 29. 7, 21. But the making of this anointing oil was not set down till now. For the ingredients, myrrh is the gum of the myrrh-tree, and for pure myrrh, in Hebrew, is myrrh of freedom, that which floweth from the tree naturally and freely being meant, which for sweetness excelleth, as Pliny saith, so Ainsworth. But Simlerus saith, that some by mar, here translated myrrh, understand musk, and he saith, that it is called myrrh of freedom, because it freely yieldeth a most sweet smell all about, without beating or burning. By myrrh the graces of the Spirit are set forth, Cant. 1. 13. 3. 6. 4. 14. Psal 45. 9. Cinnamon is well known to be a sweet bark of a tree thus called, being used for sweet odors, and is likewise put for the same graces, Cant. 4. 14. Prov. 7. 17. whereas it is said, half so much of this, viz. two hundred and fifty, the Hebrews say, that hereby is to be understood one weighing of it, because there were two weighings, two hundred and fifty being weighed at a time. But this seemeth to be contrary to the Text. Calamus was a kind of sweet reed growing in far countries, as appeareth, Jer. 6. 20. Esa 43. 24. Cassia or Costus was another sweet cane, in Hebrew Kiddah, mentioned again only, Ezech. 27. 19. the weight of all these must be the greatest, according to the weights of the Sanctuary, and thus five hundred shekels were about ten pound weight. An hin of oil was six pintes, as hath been already shown, Chap. 29. 40. For the manner of making this ointment, it was thus. Every of these four spices was pounded severally, then mixed all together, and steeped in water pure and sweet, till all the strength of them was gone into the water, then the water was mixed with the oil, and boiled together till the water was all consumed, and oil only remained.

With this oil was anointed the ark, the tabernacle, and all the holy vessels, and the Priests. This typified the pouring out of the Spirit upon Christ, his Church, and all sorts of his Ministers, making them to cast a sweet favor in every place through the graces thereof.

And for this ointment, a charge is given that no man presume to make the like, or lay any of it upon a stranger, or upon the flesh of man upon pain of being cut off. Where by the flesh of man, we must understand only of another besides Aaron and his sons, and therefore the word stranger may serve for the explication thereof. If it be demanded, whether Kings were not [Quest.] anointed with this, and why the Lord is so careful to forbid a common use of it, when as men do not use to anoint themselves or others, but only in these cases? It is answered, that the King was also anointed with it, and therefore by stranger is to understood one that is neither Priest nor King: so Maimonides and others; and he doth more particularly affirm, that David and the Kings of his house only were anointed herewith; yet not all but some of them, as need required, to appease tumults amongst the people, and to settle the right King in the Kingdom. Thus Solomon was anointed against Adonijah, and Joash against Athaliah, 2 King. 11. and Johahaz against Jehoiakim, 2 King. 23. 30. As for Jehu, he saith, that he was anointed with oil of Balsam. But whose shall look into the Text, shall find no difference between the oil wherewith Jehu was anointed, and Saul and David; neither can it be gathered that David and his were anointed with this oil, and the charge is expressly against it, for it must come upon the flesh of none but of the priests. Touching the use of oil to anoint, it was frequent in those days; and therefore to move all men to consider of some divine mystery in this oil, which might by no means be profaned by the common using thereof, this was prohibited to all men. And what was this mystery▪ but Christ full of the Spirit figured in the High Priest, and the faithful endued with his grace figured out by the Tabernacle, and all the Vessels of it anointed herewith?

And the Lord said unto Moses, Take to thee sweet spices, Stacte, Onycha, and Galbanum, with pure frankincense, of each a like weight. And thou shalt make it a perfume, &c. As there were four ingredients to make the holy oil, so there were four to make the holy perfume, which some think to be the same, as Simlerus saith, although called by other names. But this is improbable. Stacte so called in Greek, in Hebrew, Nataph, signifying dropping, is a Balsam that issueth out of the Rosin-tree, saith Maimonides, and in the Jerus. Targum it is called Ketaph, signifying Rosin, but Nataph is the gum or fatness that cometh from the myrrh-tree, being very sweet and precious, as Dioscorides saith, Onycha in Greek and Hebrew both signifieth a nail, it is so called from the form; Maimonides saith, it is a nail or shell which men use to put in perfumes; Dioscorides, that it is the cover of a shel-fish like the purple, and is found in the spikenards lakes of India, and doth give a sweet odour, for that the shel-fishes there do feed upon spikenard; of these some are white, which are the best, and some blackish, both burnt for sweet odour. Galbanum in Hehrew, Chelbenah, in Greek, Calbance, hath the name from fatness, it is the gum or liquor of a plant growing in Syria, like fennel, of a strong savor. The Hebrews say It is the gum of trees growing in Greece, being like black honey, and of a strong smell, being burned, it driveth away serpents with the smell thereof. Sweet spices with pure frankincense, these sweet spices some refer to the three before spoken of, the Septuagint, to Galbanum, as if the meaning were, such Galbanum, as is of a sweet smell, and not of a strong, as the common Galbanum is, some to the spices be fore-mentioned, verse. 23. and to the leaves of spikenard, which for their excellency in sweetness are thus called. The Hebrews say, that other sweet spices of all sorts besides the four nominated are meant, being seven in number, for God appointed Moses in the Mount to take eleven sorts, of these four, of each sort 70 pound-weight, then of Myrrh, Cassia, Spikenard and Saffron, of each 16 pound, of Costus 12 pound, of Cinnamon 9 pound, and of Cassia lignea 3 pound, altogether 368 pound; a pound for every day in the year, as hath been shown, v. 3. and whereas the days of a year being but 365, there were 3 pounds to spare, this was beaten and prepared in the even of the Reconciliation-day. Thus Maimonides, but sweet spices have reference plainly to all before-named, and if any other were added, it was a presumption in the superstitious Jews. Whereas Galbanum was of a strong savor, it could not be meant, that sweet Galbanum should be taken, seeing there is none such: neither doth this hinder, but that these altogether might have this Epithite added, sweet spices; because most of them were sweet, and the strength of the one being mixed with the sweetness of the other, haply yielded none offense, but the perfume was the more pleasing. For, tempered together, v, 35. in Hebrew is 〈 in non-Latin alphabet 〉 , of 〈 in non-Latin alphabet 〉 , Melac, salt: it is commonly expounded, tempered or mixed, but it may more properly be read, as Ainsworth rendereth it, salted, because no offering was to be made without salt, Levite. 2. 13. whereupon the Rabbins teach, that nothing was offered without salt, except the wine of the drink-offerings, the blood and the wood, and to an oblation of incense they put the fourth part of a cab of salt, that is, the quantity of six eggs. Touching the punishment of him that should presume to make the like perfume to this; the Rabbins say, that if any man made it, although not so much, and although he smelt not to it, he should be cut off, if he did it presumptuously; but if ignorantly, he must bring a sacrifice according to the law for sins of ignorance, and the same is taught by them touching the holy ointment.

For the mystery of this perfume, it figured out prayer, according to the Psal. 141. 2. as was noted before, v. 3, 4, 5. where this mystery is also further set forth. Only that which hath not been yet touched, is further to be considered, viz. that Galbanum, of a strong smell, driving away serpents, was put amongst the sweet spices, to show, that by faithful prayer the Devil is put to flight. Simlerus applieth it also to the grievousness of the Cross, and to hypocrites, whereof there be some always in the Church, by reason of whom there is somewhat smelling strong in the prayers thereof. Agin, the salt, v. 35. signified wisdom and grace, wherewith if all our speeches must be seasoned, then our prayers much more. Again, the beating of all these sweet odors small, v. 36. signified afflictions, with which when we are beaten, the prayers that come from us are most sweet, or it signified contrition of heart, which is the sacrifice that God will not despise, and unto these Ainsworth addeth, that exactness about the particulars to be prayed for is also set forth. Lastly, the punishment of him that presumed to make the like to this perfume, shown the fearful case of those that shall abuse prayer, and profane it, by using it commonly, or for fashion, or for a pretext only, some worldly end being aimed at, as it was abused by the Pharisees, who under the color of long prayers devoured widows houses.

CHAP. XXXI.

AND the Lord said to Moses, I have called by name, Bezaleel, the son of Uri, the son of Hur, &c. v. 6. And I have given with him Aholiab, the son of Ahisamach, &c. Although God had shown Moses a pattern, and instructed him touching all things that were now to be made for the service of God, yet it was impossible for work-men only by his relation to conceive how perfectly in every respect to make them, and therefore God saith here, that he had given Wisdom and understanding to some, whereby they knew, how to do it, Again if we consider that the children of Israel had hitherto been used only to hard labor and not to curious Arts, we must needs acknowledge, that it was necessary, that they should be extraordinarily gifted from God to build that Ark and Tabernacle, as the Apostles being illiterate men were afterwards endued with the gift of tongues for the building of the spiritual Tabernacle or Church of Christ. Bezaleel the master-workman appointed was of the tribe of Judah, and the seventh from Judah, See 1 Chr. 2. 5. 9, 18. Hur was his grand-father, to whom together with Aaron the Government of the people in the absence of Moses was committed, and his great grand-father Caleb, who was so famous. Whereby it appeareth that Bezaleel was a chief man in his tribe, and of the chief tribe, The Hebrews say, that Hur his Grand-father had to wife Miriam, the sister of Moses and Aaron: yet he is appointed to work in building the Tabernacle, and the vessels thereof. It is then no base, but an honorable work to labor in the work of the Ministry, whereby the Church of God is edified, and doth well become such, [Note.] as are of Noble birth.

I have filled him with the Spirit of God in Wisdom and understanding and knowledge in all manner of workmanship. By the Spirit understand the gifts of the Spirit; for from the Spirit of God cometh even the knowledge and understanding to make Artificial works, and hence we may gather, that all Arts, wherein we may admire the invention, which are for the use and benefit of man, come from God's Spirit, who is therefore to be looked at herein, that he may have the praise, when comfort cometh to us hereby. For what is it, saith Simlerus, that maketh a notable Artist? 1 Art. 2 Nature. 3 Exercise. But all these come from God, the invention of any Art is the gift of his Spirit; Nature is force put into man by God, and to be indnstrious to practice is the gift of God. By God's calling of Bezaleel by Nature is meant nothing else, hut that he had made him excellent for these works, lifting him up by the gifts given unto him above the common sort; God hereby declared, that he had made him a chief man, upon whom others should attend, and be instructed by him and directed. To set forth which, the Chaldee rendereth the next words, to devise cunning works, to instruct artificers, as it is said, Chap. 35. 34. And it is added, to work in gold, &c. So that there were in Bezaleel three things, a calling, gifts, and a working, and these three are required in every builder of God's house. Bezaleel signifieth in the shadow of God. Aholiab, that is joined with him, was of a more obscure tribe and parentage, for he was of Dan, that came of Bilhah an hand-maid, Aholiab signifieth the Tabernacle of the father; in the Greek he is called [Note.] Eliab. As to be a workman in God's Tabernacle is an honor to the noble, so the obscure are indifferently employed by the Lord therein, that his calling to this office in all might be referred not to man's worthiness, but to his Grace.

And on the hearts of all that wise-hearted I have put Wisdom, that they may make all that I have commanded thee. If they were wise-hearted already, it [Quest.] may be demanded, how it can be said, I will put Wisdom? Simlerus answereth, that either it is meant, that the Wisdom, which they had, was given them by God for this end, or else that their Wisdom should be increased to be able to do these works. And this last is best, so Calvin more fully saith, such, as are aptest and have the most dexterity, I have increased by the gift of my Spirit in their Wisdom and knowledge, that they may do all these curious works: whereas in reckoning up the works, that they should do, not only the Tabernacle and Ark and their vessels, &c. are named but also Aaron's garments and the holy oil and perfume, to which the Art of imbroidering, and of the Taylor and Apothecary is necessary, but Wisdom and knowledge to do these is not mentioned, verse. 4. 5. it is understood here, as we may see by the particular mentioning of these also, Chap. 35. 35. Bezaleel and Aholiab then were the chief, but because two men could not do such great works without more help, divers others are appointed to work under them.

By clothes of service, spoken of verse. 10. besides Aaron's garments, vails, and coverings of the holy vessels are meant, Num. 4. 5, 9, 11, &c. for such there were to cover them, when they removed.

And the Lord said to Moses, Speak to the chidren of Israel saying, Verily my Sabbaths shall ye keep, it is a sign between me and you, &c. for verily, in the Hebrew is 〈 in non-Latin alphabet 〉 , which may also be rendered, notwithstanding, that is, although the work of the Tabernacle be to be done with haste, yet ye shall rest and not do any of that holy work upon the Sabbath, because it is a labor of the hands. Simlerus standeth rather for this reason, the Sabbath was to be kept by assembling to the anctuary, and therefore order being taken for the making of the Sanctuary, the due keeping of the Sabbath had need to be enjoined over again, because if then it were not frequented, it should with so great cost and Art be made in vain. And therefore, Levite. 19. 26. the Sabbath and the Sanctuary are named together, as if the one were sanctified by resorting to the other to sacrifie and pray, &c. This, howsoever it be true, that upon the Sabbaths the Tabernacle was to be frequented, doth not yet seem to be the main reason of iterating this precept touching the Sabbath here, but rather the other before rendered, because not meeting at the Tabernacle, but resting from work is mentioned, as the cause of this injunction, ver. 14 15. The Law of the Sabbath is often set down, Gen. 2. Exod. 16. Exod. 20. Exod. 23. 12. Ex. 35. 2, 3. whereby it seemeth that the Lord specially standeth upon keeping of this day. See Nehe. 9. 14. Eze. 20. 12, 16, 20, 21. Esa. 58. 13. The Rabbins say, that the precept of the Sabbath, and that against idolatry are each of them as weighty, as all the rest of the Law: wherefore whoso transgresseth any other Law, is a wicked Israelite indeed, but the profaner of the Sabbath an idolater and infidel in all his affairs, for which cause the keeper of the Sabbath is blessed, Esa. 56. 2. The reasons of keeping the Sabbath here used are two. 1 That it may be a sign between me and you, and that I am the Lord that sanctifieth you. Is was a sign, as circumcision, that the Lord was their God, [Reason 1] and that they were his people, separated from, and sanctified above all other people's of the world, amongst whom the Sabbaths were not kept. And therefore the same is repeated again.

Between me and the children of Israel it shall be a sign forever. The Chaldee hath it, between my word and the sons of Israel; whereupon the Rabbins gather, that other nations are not bound to keep the Sabbath, but the Israelites only, yet an Israelite may not speak to an heathen to do any work for him upon the Sabbath-day, yea he may not speak to him the day before to do it upon that day. But forsomuch as the Law of the Sabbath was made immediately after the Creation, all nations were doubtless bound hereby, but because it was amongst them neglected, the keeping of it might well be a distinguishing sign to distinguish the Israelites from other people's, and it is said to be a sign forever, as circumcision, Gen. 17. 13. The second reason is, because God having made the World in six days rested the seventh, so that [Reason 2] for a remembrance of the Creation, and to uphold the faith thereof the seventh was appointed to be kept, as a Sabbath. The punishment of him that brake the Sabbath was cutting off, or being put to death, iterated again and again, to show the certainty of it, that is, say the Rabbins, if there were any witnesses thereof, he is to be stoned to death by men, if not God's hand shall find him out to destroy him, unless she breaketh the Sabbath out or ignorance, and then he must bring an offering, as is appointed in that case. Touching the sanctifying of the Sabbath-day, the Rabbins say, that these words of blessing and sanctifying it are to be used at the beginning thereof, Blessed be God, who hath given his Sabbaths for a remembrance of the Creation, a beginning of holy convocations, a remembrance of his people's coming out of Egypt, and who of his love hath chosen and sanctified his Church above all people's: at the ending these words, Blessed be God, who hath separated between the holy and profane, between light and darkness, between Israel and other people. Whereas it is said, God rested and was refreshed, this is spoken according to man, not that he needed refreshing.

And he gave unto Moses, when he had made an end of communing with him, two tables of testimony, tables of stone written with the finger of God. This was at the end of forty days, Chap. 24. 18. wherefore much inquiry is made by [Quest.] some, what Moses did with the Lord in the mount all that time? For the ten Commandments, and all the other Laws and Ordinances might have been delivered in far less time. The Hebrews say, that he delivered the Cabala to Moses in this time consisting of letters and syllables, wherein they pretend many mysteries, but this is only a fantasy of theirs. Simlerus saith, It is most probable, that he was taught the true sense of these Laws, and the mysteries touching Christ and his Church lying hid in the ceremonies, & that he was held thus long, that he might the more thoroughly meditate hereupon, & come down with the more authority amongst the people, seeing his being kept there forty days and forty nights without food argued, that he was with God all that time, who only can do all things, and received these Laws from him. It seemeth to me, when I consider that God made Moses to wait six days before he said anything to him, Chap. 24 16. that this long time was taken to set forth the state of the Majesty giving these Laws the more. For mighty Princes are not always to be talked withal, but at their own times, now a little and then a little; so it is probable, that God spake of one thing one day to Moses, and of another thing another, making him to attend between the delivering of one thing and another, sometimes two or three days or more, that he might the more consider the weightiness of these Ordinances, and accordingly press them to the people. The Tables of stone, wherein the ten Commandments were written, shown their durability, as of old laws were graven in tables of brass, for the same end. The writing of the Law, saith Ainsworth, is spoken of three times. 1 In tables of stone prepared by God. 2 In tables of stone prepared by Moses. 3 In the fleshy tables of the heart under the New Testament, Ezech. 11. 19. 2 Cor. 3. 3. By the first, the writing of the Law of God in the heart of all men is set forth, for men even in the state of corruption doing by nature the things of the Law, show the Law written in their hearts. By the second, the writing of the Law in the hearts of the Jews, prepared and polished by Moses. And by the third, the writing of the Law in the hearts of the faithful by the Spirit of Christ, Ezech. 36. 26. Heb. 8. 10. Betwixt which two last there was this difference, the Jews heart polished by Moses continued stony still, and unchanged; they boasted of the Law, and of their skill therein, but did contrary to it: but Christ by his Spirit changeth the hearts of the faithful, so that they walk in his Laws. And of this difference between Moses and Christ, their Rabbins spake upon Cant. 1. 1. Let him kiss me, &c. For hereupon they say, that when the people prayed, that Moses and not God might speak unto them, lest they should die, they said, Oh that God would show himself again, and kiss us with the kisses of his mouth, that his Doctrine might be fastened in our hearts; but Moses answered, This cannot be done now, but it shall be done in the days of Christ, Jer. 31. 33. Simlerus saith, that hereby was signified, that we of ourselves are stony and stupid to the understanding and doing of the things of the Law, and that we may live according to it, it must be written in us by the finger of God. I think that tables of stone first given, may most aptly set forth man in his creation; for God made him righteous, but God's work being broken in his fall, this righteousness being corrupted, after a long time the Law is written in Tables prepared by Moses, so that there was something to convince of sin, and to make man more inexcusable, but no power given to live according to this Law, wherefore Christ cometh by his Spirit, and writeth them in the heart. There were two Tables, because two sorts of precepts written therein. 1 Touching our duty to God. 2 To our neighbor. And because two things must be in our hearts. 1 Understanding and faith to believe. 2 Grace to do the good, and to leave the evil undone. By the finger of God, wherewith these Laws were written, understand the Spirit of God, Matth. 12. 28. Lastly, they are called Tables of the Testimony, because they do testify unto us, what the will of God is. For the number of the Commandments in each of these Tables, I have shown the divers distinctions made by divers in my Catechism.

CHAP. XXXII.

ANd when the people saw that Moses delayed to come down from the mount, they gathered themselves together against Aaron, saying, Up, make us gods, &c. The word translated delayed, signifieth confounded, whereupon some have gathered, that through the absence of Moses all things grew to a confusion, as in an Anarchy; but the word is plainly put for delayed, because staying over long maketh those that expect his coming ashamed, as it is said of King Eglons men, Judge. 3. 25. They stayed till they were ashamed. And for delaying the word is used, Judge. 5. 28. Their coming upon Aaron, say the Hebrews, was in a tumultuating manner, offering violence unto him, if he yielded not, and in this tumult killing Hur, because he resisted, and that he was in danger of mischief from them, appeareth verse. 22. They expected that Moses should set up some visible sign of God's presence amongst them, which whilst they wanted, and Moses also, they were so gross, that they thought that they were destitute of the Divine Presence, and therefore would have a visible god set up, which might go before them in the way. Make us gods, The device of some here, that by Elohim, gods, they meant another Captain in the room of Moses, is not worth the naming, for the sequel showeth, that they meant some Idol. Now although the word beplurall, gods, yet one only is meant, for thus the true God is called, who is but one, and so the people calling for a visible god use the same word Elohim, for accordingly one golden Calf was made, v. 4 & this is called Elohim, that brought them out of Egypt. Wherefore the observation of some Ancients here, that now the Hebrews fell to the worshipping of more gods, is groundless. For they set up to themselves but one, and that, as their Rabbins say, not that it might be a god unto them, but teach them and lead them in the way as another Moses. They thought haply, saith Ferus, that Moses was dead, and that God was angry with them, because in all this time they heard nothing from him, wherefore to pacify him, they would have some visible sign erected, and Sacrifices done to him, that he might turn and lead them in the way again, as he had formerly done. So that of this their gross idolatry there were four causes. 1 The absence of Moses. 2 Their curiosity, they rested not in that which Moses had said, but would have recourse to their own inventions. 3 The timidity of Aaron notwithstanding them. 4 A false opinion, that whatsoever they did with a good intent could not but please God. And [Note.] from these four come all evils in the Church. 1 Through the absence and negligence of the Pastor. 2 The curiosity of the people, who desire still to hear pleasing things, and not profitable. 3 The Pastors humouring of the people herein. 4 Following our own inventions, and not cleaving to the word of God in all things, because we think that we shall be born out for our good meaning. This one sin was manifold. 1 An express breach of the first Commandment. 2 A foedifragy or breaking of the Covenant of obedience made and confirmed with the Lord. 3 The contempt of Moses, who had saved them from the hands of the Egyptians, and been author of so many benefits unto them. Hitherto Ferus. The tradition of the Hebrews before-going, that Hur resisting the people's motion was slain by them, is by Comestor related thus. The Hebrews to excuse themselves, say, that by Elohim, not gods, but Captains or Governors are meant, which they required instead of Moses now supposed to be lost, and being withstood by Aaron and Hur, they spat in his face, till that with their spittle they had strangled him. It was strange, that the people should fall thus foully, even whilst the pillar of fire was before their eyes, and the mountain burning: but there [Note.] is no wickedness so great, but men will rush into it, if they be not stayed by the grace of God, for which we should therefore always pray. This revolt of the Jews from Moses, saith Ferus, figured out their falling off from Christ afterwards: but I rather think that it figured out the apostasy under the man of sin, spoken of, 2 Thess. 2. because the Jews never followed Christ, neither fell they since Christ's time to Idolatry, as the Antichristian sect of Rome hath done.

And Aaron said unto them, Break off the gelden ear-rings, which are in the ears of your wives, &c, When Aaron, saith Consestor, saw that there was no withstanding of the people enraged, he required these ear-rings, as thinking, that through their covetousness they would not part with them being so precious, but they presently bring them to him, and then he cast them into the fire, but by the art of the Devil a Calves head was there made of them, Synecdochically called a golden calf, according to some, applying the words of Aaron following, v. 24. to the approving hereof. But he saith, that they would most probably have such an Idol, as whereunto they had been used in Egypt, where they worshipped an ox, and this is to be preferred, because v. 4. it is said, That he sashioned it with a graving tool, after he had made it a moulten calf. Some think that Aaron made a calf, as supposing that they would not be so gross as to worship it as God's image: some, that an ox was a chief sacrifice to God for sin, and therefore they would have one made of gold, thinking, because this was most precious, it would be most acceptable to him. The Astronomical reason yielded by some, that the Hebrews were under the Sign Taurus, and therefore would have such an Idol made, is too conceited. Their ear-rings of gold, saith Ainsworth, set forth the golden sentences of Holy Scripture, Prov. 1. 8, 9. which are abused to the making of a golden calf, as it were, when they are wrested unto heresy. But I think rather, that because they were of the spoils brought out of Egypt, they set forth human wit and learning borrowed from the Heathen, and by some professing themselves to be Christians used to approve and to set up superstition and idolatry. The word translated, graving tool, is used for a pen, Esa. 8. 1. and if it be so understood here, he drew the form of the calf with a pen first, and then made a mould accordingly, into which he put the gold being molten, or else, having cast it in a mould, he polished it after the manner of Image-makers at this day. For the abusing of ear-rings thus, see also, Ezek. 16. 11, 12, 17. these be thy gods, here it is spoken plurally, when as it was but one image, but Nehem. 9. 18. they said, This is thy God. The meaning was, that this image did represent God who brought them out of Egypt, as is expressly taught, Rom. 1. 23. Their meaning was not then to set up any other God, but an image of the true God, before it to do worship; and Jeroboam afterwards [Note.] in making his calves, spake likewise, both having one intent; so Rab. Menahem; wherefore the idolatry now committed was none other then that of the Roman Church at this day: for how good soever their meaning be, as they say, to remember God the better; yet because, as Ferus spake before, they go from the directiō of God's holy Word, they shall not be born out hereby but answer for gross idolatry, as well asthese Hebrews. Touching Aaron, some think him excusable, because oppressed by violence, but he ought rather to have exposed himself to the danger of eath, and to put it out of doubt that he sinned greatly. Moses saith, God would have slain him, but that he prayed for him. And Aaron was permitted to fall thus foully. 1 That he might be the more humbled, notwithstanding his dignity of High Priest. 2 That the insufficiency of that priesthood to make a perfect atonement for sinners, might appear, because the Priest himself sinned so grossly. 3 That everyone of what grace soever might walk in humility and fear: so Ferus Touching the people, they did like whoremongers, as their sin was spiritual whoredom, being very free to dispend their most precious things upon their whore.

Then Aaron built an altar before it, and made proclamation, saying, Tomorrow is a feast to the Lord. Of a feast intended to the Lord at their first coming out of Egypt, see Exod. 10. 9. this is now proclaimed, and this Idol is used but for a remembrance of the Lord, as Jehu afterwards being zealous for God, yet worshipped Jeroboams golden calves, 2 King. 10. 16, 20. And herein Aaron sinned the second time, for that he did not only make the Idol, but also instituted a form of worshipping it; yet some excuse him, as doing this to delay the time in building an altar, and then in deferring till tomorrow, as hoping that Moses would come before that time, and stay these proceedings. But although he had this in his mind, it doth not excuse him, à toto, sed à tanto, as Ferus speaketh. Here we may see also that there was none intent to set up another God but the Lord only, to the honor of whom they pretended [Note.] to make this image, and to keep a feast unto it, and therefore the excuse made by the Papists touching their images and the worshipping before them, that they do it to remember God the better, is most vain, and how greatly God is displeased hereat, the sequel of this Idolatry doth declare.

And they rose early in the morning the next day, and offered burnt-offerings and peace-offerings, and the people sat down to eat and drink, and rose up to play. The diligence of Idolaters about their Idols is very great, they rise early, and the Idolatrous Papists rise in the night to say their superstitious prayers, and will not go about any business in the morning till they have heard a Mass. [Note.] Wherefore let us be ashamed of our negligence in coming to the Holy Assemblies, and in offering up our private prayers to the Lord. For their eating and drinking and rising up to play; they kept a Feast unto the Lord, as was before proclaimed, eating and drinking at which is here meant, and then they danced and sung about the Idol, v. 18, 19. Playing is sometime spoken of, when men rise up and kill one another, as between Joab's young men and Abner's; sometime when whoredom is committed, as Potiphar's wife said of Joseph, Thy Hebrew servant came in to mock me, in Hebrew, to play with me, and sometime when they sing and dance, as in this place. Howsoever it may be conceived also, that having fallen into so foul a sin of Idolatry, which is spiritual whoredom, that they were given over to corporal whoredom also. For amongst the idolatrous Heathen Romans, when they kept feasts unto their gods, much obstenity was expressed by the words and dancings of mimicall persons, and naked whores were brought forth on to the Theatre, in Floralibus, as Tertullian saith. Here was verified that of the Psalmist, speaking of Idols, They that make them are like unto them: for so insensible do these Idolaters seem to be, never thinking to what it is that they sacrifice to, even a stock or a stone; and some relics of this Idolatry, saith Ferus, are even amongst us at this day, speaking of the Roman Catholics.

And the Lord said to Moses, Go down; for the people whom thou broughtest out of the land of Egypt have corrupted themselves, &c. Whilest the people are playing below, God giveth sentence against them in the mount, which might [Note.] make them weep and wail, and so he dealeth with all wicked ones. Every word here intimateth an utter dislike taken of them for this sin. 1 He calleth not them, his people as in times past, but the people brought by Moses out of Egypt, as if he had now rejected them. 2 He saith, They have corrupted, not through simplicity been seduced, but willfully corrupted. 3 They h • ve gone out of the way, that is, being shown and set by me into the way; when I gave them my Commandments, they have dared to go out of it. 4 Quickly, in six months, for no more time was yet past since their miraculous deliverance out of Egypt, and now the charge against Idolatry was but newly given with great terror, and the signs of the majesty of God in the cloud, and the burning upon the top of the mount still appeared before their eyes. 5 He declareth in particular their sin, They had made a calf, and sacrificed unto it. That which they had done was all manifest before God, although he seemed to be absent. 6 Hereupon he inferreth, that they were of a stiff neck, by a Metaphor taken from an Heifer, that will by no means take the yoke upon his neck, Hos. 4. 16. Jerem. 5. 5. 27. 8. Esa. 48. 4. Exod. 33. 3, 5. Deut. 9 6. 7. Because they were incorrigibly wicked, he saith, Let me alone, that my wrath may wax hot against them, and I may consume them, and I will make of thee a great Nation. For, let me alone, the Chaldee hath, Leave off thy prayer before me, do not entreat me for them, or by thy prayer seek to hinder me. Hereby, saith Ferus, God shown that his wrath might be pacified by prayer, and this animated Moses to pray at this time. Prayer and humiliation and faith hold God, as it were, [Note.] by reason of his gracious promises, that he cannot do anything in wrath. Hereby Moses stood in the gap, Psal. 106. 23 and Abraham prevailed far, Gen. 18 19. and for one to make up the hedge and to stand in the gap likewise it is inquired, Ezech. 22. 30. Here is no mutability in God, although he speaketh of destroying them, and doth it not; yea it is said, v. 14. That he repented him of the evil that he said he would bring upon the people. If Moses had let him alone, he would have destroyed them, but if he prayed, he would not; so then, as in other threatenings, a condition was in this understood, and thus God is justified in his saying, although he spared them. And whereas he is said to have repented him, this is spoken after the manner of men, because when we refrein from doing that which we intended, it is because we repent of such intention.

Then Moses prayed before the Lord, saying, Why doth thy wrath wax so hot against thy people, &c? It was a great temptation to hear God speaking of the utter destruction of the Israelites, when as such gracious promises of multiplying and planting them in the land of Canaan had passed at sundry times, but by faith he overcometh this, and by faithful prayer entreateth that it might not be so done. The words in the Hebrew are, Moses earnestly besought the face of the Lord his God: by face, anger is meant, Gen. 32. 20. Levite. 20. 6. Psal. 21. 10. wherefore it is, as if it had been said, He made supplication against his anger being kindled. If it shall seem strange, that God having called them the people which Moses brought out of Egypt, he should be so bold as to alter the words and say, Thy people whom thou hast brought, &c. it is to be understood, that he said not thus by way of contradiction, but from hence he sought to move the Lord to clemency towards them, and in humility he refused to take so great honor upon himself, as to be their deliverer.

Why shall the Egyptians say, For mischief did he bring them out to slay them in the mountains, &c? The Septuagint instead of mischief, have, for maliciousness, and whereas it is added, Repent of the evil, be merciful to the evil of thy people. It is an argument from the obloquy that God should expose himself to, if he now destroyed them, all the fame, which he had gotten everywhere by their mighty deliverance, and all his glory would be stained hereby, and for this is Moses more solicitous then for his own glory in being made a great Nation.

Remember Abraham, Isaac, and Israel thy servants to whom thou swearest by thyself, &c. The Chaldee, To whom thou swarest by thy Word Herein Moses hath reference to Gen. 22. whereupon Abraham's offering of Isaac, God sware unto him, and the chief thing, touching wich, was that in his seed all the Nations of the earth should be blessed, that is, that the Messiah should come of him, and therefore for his sake he desireth, that the people, of whom he should come, might be spared: so Calvin and Simlerus. But the motive expressed is his promise to multiply them, and to give them the land of Canaan for inheritance, which should be frustrated, if they were now destroyed. The Rabbins say, The Lord according to the request of Moses remembered the inclination of Isaac, when he was bound by his father in mount Moriah, and turned from his wrath, and caused his divine presence to dwell in the midst of them, as before. Targum in Cant. 1. If any shall ground hereupon the merits of the Saints of God, they do plainly wrest the Text: for he prayeth him not to remember their merits, but his own gracious promise and Covenant confirmed by Oath.

And God repented him of the evil, &c. The vulgar Latin following the Septuagint, hath it, Placatus est Deus, respecting rather the sense then the words, for God's repenting is nothing else but his being pacified, and ceasing to be angry, see before, v. 10.

Then Moses turned himself and came down from the mount, and the two tables of the testimony were in his hands, tables written on both sides, &c. Touching the writing of the law in two Tables of stone, see before, Chap. 31. 18. But forsomuch as it is here added, They were written on both sides, it was not done without a further mystery, it being hereby intimated that the Law must both be in our hearts inwardly, and in our lives and actions outwardly. And Ainsworth addeth rightly, that the twofold sense of the Law is also hereby intimated, the literal as it were without, and the mystical within. And Simlerus addeth, that as there was no void place on the Tables left, but all was filled up with writing, so it was hereby signified, that nothing may be added to the Laws of God, because to write more there was no room left. That of the Rabbins is vain, saying, that the Tables were graven only on one side, but God according to his almighty power made the writing so transparent that it might be read on both sides: for it is expressly said, that they were written on both sides: of this writing on both sides, see more, Ezekiel 2. 10. Revelations 5. 1. This maketh not a little for the commendation of writing and reading books written for instruction in divine things. For God himself we see here is the Author of writing, and it is most probable, that from this writing men learned first to write, saith Ferus. For Cadmus, who first taught the Greeks to write, was not before but long after this, viz. in the days of Othniel, that judged Israel; and Nicostrata that taught the Latins first to write was in the days of Lair that judged Israel. And hereby indeed as by a divine invention man cometh near unto God in all manner of knowledge, wherefore let us accordingly esteem of it.

But Joshua hearing the voice of the people, when they shouted, he said unto Moses, There is a noise of war in the camp, &c. The word translated, shouted, signifieth thunder or vociferation, a loud sound or noise inarticulate. Ainsworth rendereth it, Of them that sing or answer in singing, because now they were dancing and singing before their Idol, as v. 19. Of Joshua being with Moses, when he went up to talk with God, we read, Chap. 24. 13. but where he waited all that time, how he was employed and fed is uncertain. For Moses alone seemeth to have been with God, when the tables were given him, because it is said, God bade Moses come up, and Chap. 24. v. 18. he only is spoken of, as being in the cloud, but of this see before, Chap. 24. 12, 13. It is not said, that he fasted all these 40 days, as Moses, and therefore it is most probable, that he sustained himself with Manna, which he might gather there, and for his employment it might be in heavenly meditations and prayer. Touching his present speech, he knowing nothing of the people's apostasy, as Moses did by Revelation from the Lord, wondered what the noise which he now heard, should be, and therefore speaketh of it accordingly.

But Moses said, It is not the voice of them that shout for victory, nor of them that cry for being overcome, but the voice of singing, &c. The Chaldee hath it, It is not the voice of strong men which overcome in the war, nor of weak men which are discomfited. Simlerus readeth it, Non est vox respondens fortitudini, aut vox respondens debilitati, a voice answering to strength or to weakness, and this is most agreeable to the Original Hebrew, but the meaning according to any Exposition is all one: but the voice of singing, in Hebrew the voice of answering, that is, in song, the Septuagint of singing through wine, the Chaldee the voice of playing.

And when he came nigh the tents, he saw the calf and the dances, and his anger waxed hot, and he cast the Tables out of his hands, &c. It may seem strange, that Moses should grow to that impatience to throw the tables given him by God out of his hand, and that he was not held with more reverence towards the Author. The Hebrews, to excuse the fact, say that he saw the letters written in them toflee out, when he came near to the idol, and therefore deeming them now to be of no further use, he cast them away. But this seemeth to be a fiction, because such a miracle should doubtless have been recorded. That of Simlerus, and Ainsworth, and others is better, that Moses purposely by the motion of the Spirit cast these tables to the ground, and brake them in the sight of the people. For being tables of the testimony to testify the Covenant betwixt God and his people, when he saw, that by their idolatry they had broken this Covenant on their part, he breaketh these tables, to show, that God would break his Covenant with them, and reject them from being his people, whereas by sending unto them these tables of the testimony he was about to establish it forever. And he breaketh them in their sight for the greater terror unto them: for that he did it voluntarily appeareth, Deut. 9. 7. Wherefore that conceit of some, that Moses being astonished, his strength failed him, and so through weakness he let fall the two tables, falleth to the ground. And this casting down and breaking of the tables was not without a mystery, either figuring out the disannulling of the old Covenant, that there might be a new by Christ, according to Rabanus, or else the breaking of the Law written in man's nature, that it might be written again in the heart by the Spirit of Christ, so to be laid up in the Ark, and to be kept inviolate forever, according to Simlerus. Moreover he saith, that the giving of these tables upon the top of the mount figured out, that we must mortify the old man, and ascend on high, if we will understand the Law of God, and the breaking of them below, the frustrating of all good means unto us, if by our abuses we show ourselves unworthy of them.

Then he took the calf, and burnt it in the fire, and beat it to powder, and strewed it upon the water, and made the children of Israil to drink it. Here is a pattern of right zeal against idolatry in a Magistrate, he so beateth it down, as that he layeth not himself open to the imputation of covetousness. There are no such Magistrates now, saith Ferus, for as there be many golden calves in the Church at this day, so there be some, that express some Zeal in beating them down, but they make the gold and silver thereof their idols by covetously turning it to their own use, whereas Moses turned it to none advantage, and Saul being sent to destroy Amalek, is bidden to destroy, and not to take any of the goods of those idolaters, as being accursed. And in like manner all goods belonging to idols are to be accounted accursed, and not to be possessed by any, but quite spoiled. For his causing the people to drink the water mixed with the powder of this calf, it was done, say the Hebrews, to find out, who were guilty of this idolatry, because such having once drunk of it had lips hanging out gilded with gold. But there may other reasons be yielded, as 1 That they might be taught hereby to contemn the idol, which went through their bodies, and was cast out into the jakes. 2 That this being hard of digestion might put them in mind, how hard it was to be delivered from this sin. 3 For the injury of the fact, and for a lasting memory of the thing: hitherto Ferus. It was certainly done in contempt of the idol, and in indignation against them, as if he had added, Ye have impiously served this idol, now therefore take it into you, and perish together with it, who, ye see, is not able to help itself being stamped to powder, neither shall it be able to help or save you from destruction, although it be within you, as by and by shall be seen. For he caused the most guilty of them forthwith to be slain to 3000, verse. 28. And herein I cannot lightly reject that of the Hebrews touching their being detected by this drink, as an adulteress by the water of jealousy, because after this water drunk, the Levites are set to slay the idolatrous company, known as it is most probable by some outward mark now set miraculously upon them.

Mystically, saith Ainsworth, it is hereby set forth, how we may be saved from our sins, viz. by judging ourselves, which is, as it were, a drinking and submitting to receive dust in way of punishmement into our own bowels, if it be mixed with the waters of the Gospel, that is, Christ received by faith, who is said to be the Rock, that followed them, 1 Cor. 10. and out of that Rock came these waters here drunk by the children of Israel. Deut. 9. 21. Exod. 17. 6. Rabanus will have the devil and all the body of Gentilism figured out by this golden calf, and by the grinding thereof to powder, the beating down and destroying of idolatry by Christ, such as served idols, that is, the Gentiles being converted and baptized in water being figured out in the strewing of this dust upon the water to be drunk by the people, because the Preachers of the Gospel do as it were drink and eat of the heathen, when they convert and baptize them, as it was said in a like mystery to Peter, Up, Peter, kill and eat: when this is done, by the sword of the Spirit, the fire of zeal and the water of baptism, they are burned as it were, and cut in pieces, and drink in water, according to the type here set forth.

And Moses said unto Aaron, What did this people to thee, that thou hast brought so great a sin upon them? He that permitted the sin here is taxed, as the Author of it, and in that he saith, what did this people to thee? he intimateth, that to be the author of sin unto any, is to do them the greatest hurt, that may be, when they do him the greatest mischief, to urge him hereunto. If the ruler then suffereth sin, for such was Aaron in the absence of Moses, he is judged to bring that sin upon the people.

Then Aaron said, Let not my lords anger wax hot, thou knowest the people, that they are set on mischief, &c. Aaron being reproved excuseth himself first by laying all the fault upon the people, and then by speaking so, as if this idol had come out of the gold being moulten accidently, when as he polished and wrought it. But all this extenuated not, but aggravated his fault, an [Note.] humble confessing thereof being the only way to find favor: wherefore the Lord would have punished him with death, as others, had not Moses entreated for him, Deut. 9. 20. To excuse and to lay the fault of our sinning upon others is to tread in the steps of our first parents; yet it was commendable in Aaron, that being the elder brother, he humbled himself before Moses reproving him, saying, Let not my Lord's anger wax hot, contrary to which most men do, when they are reproved, vilifying and railing upon their reprovers, although they be most worthy of blame, and so their reproof be just.

And when Moses saw that the people were naked, for Aaron had made them naked to their shame amongst their enemies, &c. Of Aaron's making the people naked, divers reasons are rendered by divers. Ferus saith, that some refer this to their golden ear-rings, of which they were now spoiled, or to the grace and favor of God, of which they were now stripped, or to the contempt and ignominy of the Heathen, to which they were exposed. Some again expound naked by void of all excuse, for Aaron had shown, that all the fault was in them, wherefore leaving Aaron he turneth to the taking of revenge upon the people. Some by void of all shame, when Moses saw that the people were not ashamed of that which they had done, but defended it and moved sedition against him, he draweth the sword against them. Moreover some, saith Simlerus, expound naked of unarmed, for lest sedition should be moved by them in the absence of Moses, Aaron had taken their weapons from them; yea some say, that there was a contention amongst them, some standing against this idolatry, and some for it, so as that Aaron to prevent mischief took away their weapons, and this opportunity was by Moses taken to execute this judgment upon them. Rab. David Chimhi, by naked, understandeth detected in their malice, which exposed them to the derision of their enemies, in that they forsook God, who had wrought so many miracles for them, and served an Idol which could do them no good, and that with the loss of their golden ornaments. The Septuagint read it not naked, but dispersed, the Chaldee unprofitable, being defiled with a most evil name in their generations, Complut. Codex, ociosus; Steuchus, exinanitus, & exutus; and the Hebrew word 〈 in non-Latin alphabet 〉 , signifieth as naked, so without labor, and idle. Amongst all these, by nakedness cannot be meant naked of golden ear-rings, because this their nakedness was the thing that set Moses his zeal awork to slay so many of them, which he would not have done for that, neither may that be admitted of Aaron's disarming them, for their nakedness seen made Moses so hot against them, and was not a thing whereupon he took advantage. I do rather therefore hold that it is meant, when he heard what Aaron had discovered touching their perverseness, and coming to them he found them without all shame or remorse for the wickedness which they had done, bearing themselves haply upon Aaron, who had made them that Calf, and carrying themselves tumultuously towards Moses their Ruler to their disgrace before their enemies, being now also without the grace and favor of God to protect them, whereby they lay open to become a laughing-stock to their enemies, if he should now leave them to perish in the wilderness. He thought by cutting off those that were the chief in this apostafie, to pacify God's anger against them, and therefore he calleth the Levites to him, and sendeth thorough the Host to do the execution, and there were slain three thousand men that day. Aaron humbling himself is pardoned, but these being obstinate and stiff in their sin are destroyed. [Note.] If it be demanded, why Moses calling to him such as were for the [Quest.] Lord, the Levites only came to him to do this execution? I answer, most probably, because all the other Tribes were more guilty, and the Levites haply had not yielded to this idolatry, but being enforced as Aaron. Some of the other Tribes doubtless were for the Lord also, but being only a few, and most deep in that sin, they durst not come forth in this quarrel, but lay hid amongst others. And it is to be thought further, that God by his singular providence put on the Levites to consecrate them by this fact unto the Priesthood, to which he had chosen them, the Magistrate Moses, and the [Note.] Tribe of Priests must join together to beat down all false and idolatrous worship, and only when they do so, they are consecrated to their office, otherwise they are polluted by the sin committed. If it be further demanded, how so few could do execution upon so many, none resisting? I answer [Quest.] with Calvin, that God who set them awork, contained the multitude that they durst not resist. If it be moreover demanded, whether they slue all that they met withal promiscuously? I answer with Simlerus, No doubtless, but [Quest.] either the marked men, as was before said from the Hebrew tradition, or those that were noted for most obstinate, & sought to stir up others running hither and thither about the Host, to move them to sedition against Moses for destroying their Idol. Lastly, if it be demanded whether Moses were not too cruel in his thus doing? I answer, he was a most meek man, and full of love [Quest.] to the people, as appeareth, because he so earnestly entreated for them, and therefore the execution by him appointed to be done upon so many, was not out of cruelty, but out of justice against sin, which he ought not to let go unpunished. There were two things notable here in Moses, saith Ferus, mercy in that he so piously prayed for the people, and severity against sin, both which ought to be in every Magistrate, for mercy without severity is pusillanimity, and severity without mercy is cruelty. And to show that Moses did well herein, although he may seem to have been too cruel, the Lord's name is used, Thus saith the Lord, Gird every man his sword to his thigh, &c. Touching the Levites that did the execution, it is to be thought, as Aaron, so they were drawn against their wills to this idolatry, and therefore were the sittest to punish others, but because they by yielding had polluted themselves, he useth these words unto them, Consecrate your hand to the Lord today, everyone upon his son and brother, &c. If it be demanded, how they could be said to slay [Quest.] everyone his brother, &c. seeing the Levites came all to Moses? The answer is, that they came not all to him, but some even of them in all likelihood joined themselves with the idolatrous of other Tribes, & were destroyed with them. So Simlerus, who also saith, that this might be spoken to show with what zeal they should be carried, not having any carnal respect to any, though most near unto them, if there were any such amongst the chief offenders. But I prefer the former, because it is said, Slay and consecrate your hands upon your sons and brethren, and Deut. 33. 9. this fact against their brethren is commemorated to their praise. Whereas another Exposition is brought by Simlerus upon these words, Consecrate your hand upon your children and brethren, that is, that they being all of one society with you, may by this zealous fact of yours be consecrated, although all have not their hands in this execution; for some were young and so unfit for it, and some probably about Moses for his guard, it is plainly against the meaning of this place, because he had bidden them before to slay them, and now expresseth the same thing by consecrating their hand upon them. The word translated Consecrate your hand, is in Hebrew, Fill your hand, a speech borrowed from sacrifice bringing in their hand in time of their consecration, as Chap. 29. 24. showing that to execute justice is as a most acceptable sacrifice to the Lord. The Chaldee rendereth it, Ye have offered your offerings this day. Their father Levi had stained his hand in slaying with the sword unjustly, Gen. 34. wherefore by slaying in justice Idolaters at God's command, they again consecrate their hand; and as he lost the blessing, they regain it, according to the words added, that he may give you a blessing this day.

And on the morrow Moses said to the people, Ye have sinned a great sin, I will go up, &c. Such as survived, because they were spared, might haply think that their sin was nothing, and so pass it over without repentance; wherefore to humble them by true penitency, he telleth them, that their sin was great, and that whilst he was praying the Lord in the mount to pardon it, they might in contrition and sorrow also pray for the same: he speaketh of it as a thing for which he feared he should hardly obtain pardon, Peradventure I shall make an atonement for your sin. A like speech is, Amos 5. 15. Jos. 14. 12. 1 Sam. 14. 6. He said not thus to make them doubt, but to put them in hope that this might be obtained, but with great difficulty.

And Moses said, Ah, this people have sinned a great sin, and made them gods of gold. Yet now, if thou wilt forgive their sin; and if not, I pray thee blot me out of the book which thou hast written. This praying of Moses was of long continuance, as his being in the mount formerly forty days and forty nights, the prayer is eclipticall, If thou wilt forgive; and it may be supplied thus, thou shalt bind me thy servant yet more unto thee in yielding to so great a request at my suit: the Septuagint supply it thus, If thou wilt forgive them, forgive them. We may see how extraordinarily odious idolatry is, that it being once committed, remission therefore is most hardly obtained. For his desiring, if not, that he might be blotted out of the book of life, see my Expositions, Rom. 9. Text 20. where upon a like occasion I have cleared this already. Simlerus saith, that these words, If thou wilt forgive, may be read thus, O utinam remitteres or interrogatively by some, Wilt thou not forgive? as being the words of one striving with God by prayer. Ann here for forth resolution about his saying, Blot me out of the book which thou hast written, I have thought good to insert the most sound Exposition of Ferus. Moses speaketh thus, not as desiring to be blotted out, but to express his earnestness, as if one should say to his friend, do this or kill me, not that he would be killed, but because he cannot endure to have a nay, knowing that his friend will not kill him, for so Moses knew that he was so dear to the Lord, that he would not blot him out, but rather then do so, forgive their sin. Again it is, as if he had said, I am a sinner also, and if thou wilt deal with all sinners according to their deserts, thou must blot me out of thy book also, which thou wilt not do for thy great mercy, wherefore out of the same mercy forgive them. Lastly, hereby he showeth his most intent love towards the people; in that he was ready not only to lose his life, but his soul for them. Herein Moses was a type of the Mediator Christ, who was made under the curse to deliver us from the curse, and laid down his life for his sheep.

And the Lord said unto Moses, Him that sinneth against me, will I blot out of my book. The like to this David prayeth for against some, Let them be wiped out of the book of the living, that is, malicious sinners, and it is promised, that he, which overcometh, shall not have his name wiped out of the book of life. This is not thus spoken to intimate any alteration in God's decree, which is unalterable, as Ferus noteth, but because some that profess the knowledge of God, and so seem to be written in God's book, in their deeds deny him, and of such he saith, I will blot them sinning against me out of my book, making it appear, that they were never there written, when I shall send them as reprobates to hell. And he noteth further, but this is streined, that by sinning against him, he meaneth only such as sin against the holy Ghost by final impenitency. Indeed he meaneth such as sin, and go on impenitently in sin to the end, but this is not all which belongeth to the sin against the holy Ghost. The impenitent sinner shall be blotted out, but not he that riseth again by repentance, for if so, none could be saved. Thus then these words may be understood of such, as in their own opinion are in the book of life, but indeed are not, and this is according to Saint Augustine, who saith, that they are spoken of, as to be blotted out, who were never written, but only according to their own hope; they shall be blotted out then, is as much as they shall know, that they were never written there. For if a man shall say, What I have written, I have written, then God much more will not write in and blot out, but his decrees shall always stand unalterable, 2 Tim. 2. Simlerus saith, that some understand this of the general catalogue of all the members of the Church, and not of predestination, but if it be understood of predestination, yet it followeth not, that any, appointed hereby to life shall be damned for their sins, because it is only said, those that sin against me, that is, being finally impenitent, I will blot out, but so the elect sin not. I rest rather in the first, it is, as if he had said, I will not damn the righteous for the sinful, but the soul that sinneth only shall die, as Ezech. 18.

Therefore now go, lead the people to the place, of which I have spoken unto thee, behold, mine angel shall go before thee, nevertheless in the day when I visit, I will visit their sin upon them. The Lord at the earnest suit of Moses remitteth the severe punishment of destroying them all at once, yet he saith that he will punish them both by withdrawing his gracious presence, and leaving them to be led by Moses, only they should have an Angel to go before them, and by visiting their sin with plagues, which is also done, verse 35. How he withdrew his presence, see Chap. 33. 7. the Tabernacle was removed far from the camp, and so they had not the signs of his presence amongst them, as in times past. But what meaneth he by saying, mine Angel shall go before [Quest.] thee, when as an Angel representing the Lord had hitherto gone before them, and Chap. 23. 20. it is promised, as a favor, I send an Angel before thee to keep thee in the way, &c. in the very same words which are hereafter used, Chap. 33. 2. How is the same thing spoken of as a favor to them obeying there, and as a punishment to them that have disobeyed here? Again, of that Angel he saith, Chap. 23. 21. Beware of him, and provoke him not, for he will not pardon your transgressions, but now, Chap. 33. 3. I will not go up in the midst of thee, for thou art a stiff-necked people, lest I consume thee in the way. Doth God appoint an Angel to go before them, that is, so severe against offenders, and yet deny to go himself with them, lest by his severity against sin they should be consumed? It is answered, that the Angel there spoken of is Christ, the Son of God, called his Angel, because sent by the Father, but this Angel is a creature. So that the same word being used, it is yet to be understood in a divers sense, to have the Son of God with them was a great favor, but to have him removed from their super-intendency, and an inferior angel substituted was a punishment, yet he as the most glorious God would be more severe against them, if they sinned, then a created Angel, see my Expos. Ch. 23. • 0. The Hebrews, saith Comestor, hold, that God had hitherto been their guide, but now it is threatened that they should have none other, but a particular Angel to be over them, viz. Michael, as all other heathen Countries have their Angels. Rab. Menahem saith, The Angel of the Covenant, went hitherto before them, of whom he spake in the time of favorable acceptance, My presence shall go before thee, but now the blessed God threatened to take away his presence, and to lead them by another Angel. Thus it was threatened, but Chap. 33. v. 14. God promiseth his presence again with him; so that, as Ferus noteth, this was threatened only to make Moses the more importunate, as Christ would not at the first grant the request of the Canaanitish woman, that her faith might be the more illustrated before all men, she persisting still to importune him by faithful prayer. In the day when I visit, that is, punish, although a deferring of their punishment was obtained by Moses, and a lessening of it, yet he could not prevail so, but punished they must be, which figured out, as Ainsworth hath it, the inability of the law to justify and to deliver from sin, in that Moses, by whom it was given, could prevail no further. The sin was remitted, saith Ferus, yet punishment must be born, which showeth, that the guilt may be done away before God, and the punishment of sin still remain to be suffered in this world: so Numb. 14. 20. speaking of their murmuring, the Lord saith, I have pardoned their sin, yet none of them shall enter, &c. and David was pardoned, yet he is threatened with great punishments: for which cause to those that are absolved from their sins, penance is enjoined in the Church by fasting, prayer, alms, &c. For if we judge ourselves, saith Saint Paul, we shall not be judged; as the Ninevites, Jon 3. and Ahab, 1 King. 21. thus he, with whom we may agree thus [Note.] far, in holding, that even to those to whom God remitteth sin, he still retaineth temporal punishments to deter the more from sinning, but not as satisfactory for the punishments which they owe, because they cannot be satisfied for, but by the passions of Christ only. This visiting, he also saith, is referred by some to the day of judgment; by some, to the plague spoken of in the next verse, but by the Hebrews, to the desolation brought upon their Country by the Romans, continuing to this day; for, that they may not be forced to confess their cruelty against Christ to have been the cause hereof, and their infidelity, they say, that they suffer all this for the golden calf, according to this threatening. Simlerus reckoneth up other things, to which others refer it; some, to their wandering in the wilderness 40 years, and perishing there; some, to the Babylonish captivity; and some, to the first day of the year. Calvin saith, that hereby is meant, they were so perverse, that they would soon give new occasion of punishment, & then they should be punished for altogether, as a father having forgiven a fault to his child, yet if he committeth another, will reckon that up also, and punish him the more. To me it seemeth plain, that the punishment meant is that which is spoken of, v. 35. And the Lord plagued the people for the calf, &c. Some understand these words, as if it had been said, in way of conclusion, so God punished them, that is by causing 3000 of them to be slain, as hath been already declared. But, as Ferus hath it, others hold, that they were smitten with a new plague, therein so many more died as made up the number of 3000, 23000. Ainsworth saith, that the plague meant here was spiritual, recorded, Act. 7. 4 • . they were given over for this idolatry to more idolatries, as the Heathen for their idolatries to a reprobate sense, Rom 1. 24. But the word giving up is n • t here used, but smiting, which cannot so well be drawn to that sense, and a particular time of visiting seemeth to be noted, v. 34. How this plaguing was, and of how many is not said here, and therefore I leave that, only resolving that it was some great punishment after this.

CHAP. XXXIII.

ANd the Lord said to Moses, Go up to the Land, of which I sware to Abraham, Isaac and Jacob, &c. Of God's swearing to give this Land to Abraham, Isaac and Jacob, see Chap. 6. 8. Moses: was before spoken to to the same effect, Chap. 32. 34. but because it was grievous to him to go with the people without God's presence, it is likely that he stood as amazed at the hearing of this, wherefore the Lord speaketh here again, Go up, &c.

And I will send my Angel before thee, and cast out the Canaanites, Amorites, &c. Of these people's, see the same said before, Chap. 23. 23.

To a land flowing with milk and honey. Of this description, see Chap. 3. 8. Of the amplitude and the benefits of this Country, saith Ferus, God speaketh, to show, what great good things they had deprived themselves of by their sin, that they might be affected with the more sorrow therefore, as if he had said, I had thought to bring you into this pleasant Country, but now I will not, nor take any further care over you, go whither ye will. But he speaketh not to this effect, for he promiseth an Angel to lead them, and to expel their enemies, remembering his oath, whereby he had bound himself to do thus. It is therefore, as if he had said, For my oaths sakc to your godly Progenitours I will give you that pleasant Country, of which ye are altogether unworthy; but my presence, of which ye might hitherto glory above all the people in the world, I will now withdraw for your sin, and only send my Minister, my Angel before you to give you the possession of it. I will not go up with thee, for thou art a people of a stiff neck, lest I consume thee by the way. What, was the Angel of God, saith Augustine, more merciful then God, that he speaketh thus? Certainly, therein lieth hid some great mystery: for God is present everywhere, so that if they had been led by an Angel, God could not but be present also, but this is so spoken, because God's being present to the stiff-necked is to destroy them. God went not with them, when the cloud, the sign of God's presence, and a cover to them was taken away with the Tabernacle far from the camp, v. 9. So the Rabbins, The sons of Israel made them a golden calf, and therefore the glorious cloud that over-shadowed them was taken away, and they remained uncovered. And this was a great punishment, if the benefits of this cloud before spoken of be considered. But for a more full resolution of this place, if God should still go with them with signs and wonders, they sinning against him, notwithstanding their sin would be the greater, and so the judgment must needs be the greater; Simlerus.

And when the people heard these evil tidings, they mourned, and no man did put on his ornaments, &c. Here the Lord calleth them to humiliation and repentance for their sin: for his bidding Moses tell the children of Israel that they were a stiff-necked people, &c. and to put off their ornaments, as here followeth, v 5, 6. was the cause why they did thus. The Septuagint, for, they mourned, have, they mourned in mourning weeds, by their outward habit showing their inward sorrow. Say to the children of Israel; before he called them, The people whom thou broughtest out of Egypt, Chap. 32. 7, 34. Chap. 33. 1. but now he beginneth to change the phrase calling them by the beloved name, whence Rab. Menahem observeth, that here he intimateth mercy to them repenting.

I will come up and consume thee in a moment; therefore put off thine ornaments rom thee that I may know what to do to thee: that is, If thou repent not; the Septuagint, Look that I bring not another plague upon you and consume you. The Lord had said, that he would not go up with them, lest he destroyed them in [Quest.] the way, v. 3. how then doth he say here? I will come up, &c? Answ. This is spoken Hypothetically, if I should go up with thee I should suddenly consume thee, unless thou didst show thyself penitent. Simlerus will have it spoken per Hypotyposin, as taking the person of an angry man upon him, who being not fully pacified, when he inclineth to forgive, yet to express his indignation, useth threatening speeches still. Ferus expoundeth it two ways. 1 I will not always bear with thee, but if thou goest on with a stiff neck, I will one day come and utterly destroy thee, as I did Pharaoh, although I do not now consume thee. 2 Prophetically, for thus God did come against them and destroyed them, or cut them off from being his people since the time of the Gospel, but I rest in the first, which is the same with the first of Ferus, Put off your ornaments: the Septuagint read it, Your garments of glory: the Chaldee, The ornaments of your armor: That I may know what to do to thee; the Septuagint, I will show, what I will do to thee; because the Lord knew well enough without this what he would do to them. Ferus expoundeth it thus▪ That I may see that ye are truly penitent, and forgive you this sin, not that he could not see that without this outward humiliation: but first, because he requireth not only the tree, repentance, which is properly of the heart, but also the fruit, outward humiliation, confession and prayer. 2 Because others are scandaiized by sin, to whom satisfaction must be given by outward humiliation, especially to the younger and simpler, that they may be the more deterred from sinning. Put off your ornaments, is as much, as if he had said, Be humbled, and as by your sorrowing ye have made show of repentance, so let it hereby appear that ye are very penitent. How they mourned is not here set down, but Judge. 2. upon a like occasion it is said, That they lift up their voice and wept; and so it is probable, they did here confessing with tears their sin together, and craving pardon. The Hebrews, saith Simlerus, by their ornaments understand golden crowns, with which they were miraculously adorned, when the law was given, but this is an imagination without ground, They had ornaments of silver and gold of the spoil of the Egyptians; and these in this time of mourning, as was meet, they put off and haply put on sack-cloth, as we read, that others in penitency did afterwards.

And they stripit themselves by the mount Horeb. In Hebrew it is, from the mount Horeb, that is, as Ainsworth saith, far off, as unworthy to come near for their sin; as the Publican stood afar off, Luke 18. when he prayed. Here they had been most dignified in hearing and seeing, and here they lost all their dignity again, this putting off of their ornaments noting their being stripped of their fame: so Ferus.

And Moses took the tabernacle and pithed it out of the camp afar off, and called it the tabernacle of the Congregation, &c. The tabernacle before described was not yet made, and therefore this is to be understood to have been another lesser tabernacle, which the children of Israel had before this, see Chap. 16. 34. The Septuagint render it, his tent, as if this were spoken of the tent of Moses but erroneously, for he dwelled still amongst them, and went out thither only at sometimes, neither doth the name of the tabernacle of the Congregation agree to the tent of Moses. Cajetan differing from all Expositors, saith, that these words to v. 11. are to be read in the future tense, being the words of the Lord to Moses, directing him what to do when the tabernacle should be made. And Moses shall take the tabernacle, &c. Because the Verbs are in the future tense, and he thinketh, that all things spoken before of the tabernacle are here revoked, and that Aaron was put hereby from the priesthood, and Joshua substituted; but all this was propounded only by way of commination, to show, what they had deserved by their sin. But, as Simlerus well noteth, although the words be in the future tense, yet because Vau is prefixed, they are to be rendered by the preterperfect tense, as is used in other places. And these words, and Moses took the tabernacle, &c. do show that it cannot be understood as a future, Moses shall take, because then it would have been said, and the Lord said to Moses, Thou shalt take; to omit other reasons which may be noted in a thing so manifest, Calvin useth divers reasons against those that by this Tabernacle would have the tent of Moses understood, as 1 That he went thither only in the daytime, but lodged with the camp in the night. 2 It is called 〈 in non-Latin alphabet 〉 the Tabernacle. 3 God by showing his glory there shown, that it was his house 4 It was too sacred a name for any man's tent. 5 They worshipped towards this place. 6 The scope of Moses was not to separate himself, but to show that God was separated from them for their sins. Whereas it is said, that Moses took the Tabernacle and pitched it to him, for in Hebrew 〈 in non-Latin alphabet 〉 , to him, is added, seeming to take for this opinion, that it was his own tent, it is answered, that the particle 〈 in non-Latin alphabet 〉 aboundeth here, as in many other places, and that it was not pitched there for his private use, but for a public, appeareth, because if any man would seek the Lord, he was to resort thither, as here followeth. This removing of the Tabernacle was to show the removing of God's presence from amongst them for their sin, that they might be the more humbled. And it is called the Tabernacle of the Congregation, because they resorted thither to be taught the Laws of God, and to pray. The Chaldee therefore hath it, The tabernacle of the house of doctrine, and the Septuagint, the tabernacle of the testimony: But Exod. 29. 4. the Tabernacle appointed now to be made, was also called the tabernacle of the congregration: neither is it likely, but that they had a place to resort unto before for these holy ends, and when the Tabernacle made at God's appointment was finished, it bare the same name. Everyone that sought the Lord went out to the Tabernacle; the Chaldee, That sought doctrine or information from the Lord. To seek the Lord, saith Simlerus, is either by prayer, or in difficult cases to be resolved, Exod. 18. and it may also be referred to those that sacrificed.

And when Moses went out to the tabernacle, all the people stood up in the door of their tents, and looked after him. This was done for reverence to Moses, saith Simlerus, whom they had before contemned, and that they might worship towards the Tabernacle, and look thither with their eyes, from which they were kept now far off for their sin, to be the more humbled therefore. It was done, saith Ainsworth, that they might see and observe with reverence, what grace was done to Moses, being about the business of reconciling God unto rhem, and what signs were shown hereof. Ferus mentioneth all these, as fruits of their penitency. 1 They thus by rising up to Moses reverenced him, whom before they had contemned. 2 They dare not follow him, but stand afar off, as judging themselves unworthy. 3 They look after Moses, as far as they can see him, to show their great desire to recover God's grace. 4 Whilest God talked with Moses, they worshipped in their tent doors.

And as Moses entered into the tabernacle, the cloudy pillar descended, &c. By this miraculous fact the Lord confirmed the authority of Moses, and did somewhat for the comfort of the people being now penitent, in that he shown hereby, that he was not quite gone from them, as they by their sin had deserved. And a cloud likewise overshadowed Christ, after whom we must look, and stand ready at our doors, as it were to do whatsoever he calleth us to.

And the Lord spake to Moses face to face, as a man talketh to his neighbor. The like phrase is used before, Deut. 5. 4. but only that there is this difference, here 〈 in non-Latin alphabet 〉 , there 〈 in non-Latin alphabet 〉 , being the words used, as the Hebrews observe. And God's speaking thus to Moses is afterwards mentioned as a singular privilege, which the Lord vouchsafed unto him, Numb. 12. 8. where he saith, that he spake to him mouth to mouth, and not as to other Prophets by visions and dreams, explaining what is meant by face to face, viz. apparently, and not in dark speeches, so likewise Deut. 34. 10. the Chaldee rendereth it, word to word; first, the Lord speaking, and then Moses, then the Lord replying again, and Moses answering, &c. And he returned again into the camp, but his servant Joshua went not out of the tabernacle. Joshua is here called a young man, and yet if his years be computed, we shall find that he was above forty years old at this time, for he was an hundred and ten years old when he died, of which forty were spent in the wilderness after this under Moses, and it is said, that they had rest under him, the Canaanites being subdued, and their land possessed by the children of Israel in his time, and that the Reubenites and Gadites had holpen them in their wars, since their beginning under him to enter that land, many days. The time of his government is held by some to have been twenty and six years, by Simlerus twenty and seven, which if it were so, he was forty and three or forty and four at this time, but if less, he was older, as Ainsworth saith, above fifty. Yet he is called a young man, saith he, because he was a servant, this being the common appellation of servants, Gen. 14. 24. or because he was without guile, according to others. Or, as Calvin hath it, to express the singular grace of God towards him, in that many elder men being let pass, he was appointed to keep the Tabernacle. Or he might be called the young man in comparison of aged Moses. For Joshua his staying in the Tabernacle, it was doubtless to keep it, Aaron with his family being for the time in displeasure rejected for his golden Calf, although he was again set over it afterwards, but now suspended from his office, that he might together with the people be the more humbled for his sin.

And Moses said unto the Lord, See thou sayest unto me, Bring up this people, and thou hast not let me know whom thou wilt send with me, &c. God had before promised to send an Angel with him, and yet he saith here, Thou hast not shown [Quest.] me whom thou wilt send, &c. Why doth he say thus? Answ. Some say, he meaneth some visible sign, as if he had said, thou hast not shown what thou wilt send with me, that is, what visible sign, because in God's displeasure the cloud with the Tabernacle was now removed from the camp. Some, that he desireth that grace again to be restored, that God himself would go with them. He doubted not, but an Angel of God was of power sufficient to bring them thither, and to expel the Canaanites before them; but to enjoy that country, this was only a temporal blessing, wherewith he was not satisfied, unless God would vouchsafe to be reconciled unto them, and be pleased to be their God amongst them peculiarly, as in times past. And from this doth not that much differ, which others make mention of, viz that in this speech he had respect to the Messiah, in whom they might partake of spiritual and eternal blessings, and then the meaning is, thou hast not shown me the Messiah, whom thou hast promised to send, and in whom alone perfect blessedness is to be had, I am not satisfied with temporals, unless I may enjoy this spiritual favor also. And the words here following, Thou hast said, I know thee by name, &c. do show whereupon Moses waxed thus bold with the Lord, because he had of his grace received him to such familiarity with himself. I subscribe to that of Calvin, because this still grieved Moses, although they should possess the land of Canaan, that the Lord should still remain unreconciled, because the happiness of a people consisteth not in this, that they have a fat country, but that they are a peculiar chosen people of the Lord. It is then, as if he had said, Thou hast not satisfied me by showing me that thou wilt send an Angel before me, thou hast not shown me whom thou wilt send to my content, or that I can rest in this, for I must needs entreat thy gracious presence again with us, which to be the meaning appeareth further verse. 15, 16. Some, saith Simlerus, will have this spoken by Moses out of infirmity, as if he had said, the Canaanites are many and mighty, and so hard to be expelled by a company of men inexperienced in warlike affairs, and therefore I do not yet see, how or by what means this shall be effected, but far be it from us, as he saith, to lay a fault upon so holy a servant of God, when God layeth none.

Now therefore, if I have found favor in thine eyes, show me, I pray thee, thy way, that I may know thee, and that I may find grace in thy sight, and consider that this is thy people; The vulgar Latin, show me thy face, and some saith Ferus, render it, show me thy hand; the Chaldee, show me the way of thy goodness; the Septua. show me thyself unto me, let me manifestly see thee, that I may find grace before thee, and that I may know that this nation is thy people: wherein the sense is rather respected, then the words, which are in Hebrew, show me thy way, &c. but by that, whicn followeth verse. 18. show me thy glory, this seemeth to be the meaning. Calvin by, thy way, understandeth, that direction, wherewith God had hitherto shown, that he went before them, as if he had said, let me see thee again making a way and leading the way before me. And to this the answer of the Lord doth most aptly agree, my presence shall go before the, &c. verse. 14. Ferus, according to a former opinion rejected, understandeth it, as if he had said, show me, by what way or means thou wilt plant us in the Land of Canaan, for I cannot see, how this may be done. Or else following the vulgar Latin, show me thy face, he saith that Jesus Christ is the face of God, because as a man is not known, but by his face, so God is not known, but by Christ, he desireth then, saith he, that Christ might come and go with them. Ainsworth by way understandeth God's own work and Administration, as Job 40. 19. Psal. 77. 22. Rabanus, as Augustine following the Septuagint show me thyself manifestly. But in my judgments, Calvin hath resolved it best of all, If I have found favor in thy sight, as appeareth, because thou hast said, I know thee by name; I know thee by name, saith Rabanus, is as much as, I know thy name above the names of others, which is not spoken, because God knoweth not perfectly any man's name, but hereby he meaneth, that Moses pleased him best of any other, as when he saith to any, I know you not, he meaneth, I am displeased with you. That I may know thee, that I may find grace in thy sight, that is, that I may know, that thou dost so singularly favor me, when thou shalt again at my request turn and lead us in the way, and be hereby assured, that I have found grace in thy sight. Lastly, he addeth another weighty Argument, this nation is thy people, thou hast bound thyself by Covenant unto them, and therefore let this move thee not thus to leave them, but to turn again and to go with them. Such motives are [Note.] used by the servants of God in prayer, not that he is thereby moved, but they are more acertained, and in their faith confirmed.

And he said, My presence shall go with thee, and I will give thee rest. By saying, my presence, the Lord meaneth himself, that he, as Moses requested, would lead them in the way; the Septuagint, myself will go before thee, so by earnest and importunate prayer Moses obtained his desire at length, and we are not to doubt, but faithful prayer shall finally prevail, although the effect of it doth not yet [Note.] appear, see Luke 18. For, my presence, the Chaldee hath, my Majesty, that is, as Ainsworth expoundeth it, a visible sign of my glorious presence shall go before thee. Esa 63 9. we read of the Angel of God's presence, which saved his people, and of this Angel Rab. Menahem expoundeth this, saying, it is, as if he had said, the Angel of my presence, the Redeemer, Esa. 63. the Angel of the Covenant, in whom ye delight, Mal. 3. 1. and he is called the presence or face of God, because he is the face of wrath, to consume his enemies. And this is all one with the former Exposition, because the Redeemer, the Son of God is one with the Father, and so when he goeth before them, God himself goeth before them, and I will give thee rest, that is, all enemies being destroyed before thee, as is further expounded, Deut. 25. 19. and Chap. 12. 10. and thus these words, I have given thee rest, 2 Sam. 7. 11. are expounded, 1 Chro. 17. 10. see this fulfilled, Jos. 22. 4. Simlerus unto this addeth, or giving rest to Moses is meant, that he seeing God again to do miraclously for them might be at rest and tranquil in his mind: but this intimateth a doubting at this time in Moses through the weakness of faith, which hath been before rejected, for he wrestled by a most strong faith all this time of his importuning the Lord.

And Moses said, If thy presence go not with me, carry us not up hence. 16 For wherein shall it be known, that I and thy people have found grace in thy sight, &c? This saith Simlerus, is understood by some, as if Moses being satisfied with the Lord's answer had said, And this is that, which I desired: for now we have a certain sign, that we have found grace in thy sight, if thou goest witb us: But by others it is understood, as if Moses desired somewhat more, then the Lord had promised. For although he said, that his presence should go with him, yet he spake nothing of the manner how, and therefore Moses desireth, that he would go so with him, as that it might be known to all men, that he was present with him. I hold with Calvin, that Moses in these words did set forth his resting in the Lord's promise, which was, that his presence should so go before him, as that by the signs hereof it should be as manifestly seen, as a face in a looking glass. So shall we be separated from all the people upon earth. This is added to show the thing, that Moses principally desired, viz. that the sin committed being passed over they might anew be taken into the Covenant of grace, and be notified by his singular favors towards them to be his peculiar people, Elect and chosen of his grace above all others in the world, wherein only indeed true joy may be had, as in perfect happiness. How the people are urged by this consideration afterwards to fear God, see Deut. 4. 7.

And he said, I beseech thee show me thy glory. Moses, saith Ferus, ascended to this by four degrees. 1 He prayed for the pardon of the sin. 2 That God would guide them in the way. 3 That he would send the Messiah. 4 That he might see his glory, that is, according to some, because the sin of the people came from this, that they did never yet see God, for this was the cause of their unbelief and idolatry, that God would show himself in some visible shape to be seen and felt, and not in word only, because otherwise, whatsoever he said unto them, they would not believe, because they saw nothing. Some understand this his desiring to see God's Glory, as spoken of signs, which he would have the Lord to show, that all might acknowledge, believe and worship God, this request being the same with that, Hallowed be thy name. Lastly, some understand it, as a desire to see the Divine Essence, out of a confidence, that he had in respect of his familiarity with the Lord. Hitherto Ferus. And Simlerus having mentioned the first of these, opposeth it, because they were not without the sight of the Divine Majesty upon the mount, and then again he confirmeth it, saying, Although they saw a sign of God's presence, yet they saw no shape, without which the rude people would not be satisfied But it is not thought by some, saith he, that Moses desired to see the Lord with his eyes, but such knowledge of God as whereby he might know him as he is, not out of curiousity, but partly for comfort now that he did bear the burden of so obstinate a people, for in the sight and knowledge of God standeth perfect happiness: and partly, that he might be the better instructed to undergo this weighty office. For of the misery, that is in being a ruler over a rebellious people, that speech of Demosthenes may be a witness, who said, that he had rather go right to death, than to ascend to the highest honors in the Common-wealth, & of Aeschines, who said, that he was glad he was delivered from such a mad Dog, speaking of the people, when he escaped being Governor over them. And that the knowledge of God is chiefly and first necessary in a Governor, the Indians of old held, for, as Aristoxenus saith, it was a Tenet amongst them that human things cannot be known unless divine be first known. The Rabbins, explaining this request of Moses, say, that he desired to know the essence of God as a man is known, whose face is seen, and whose form is engraven in ones heart, so as that man is distinguished in his knowledge from other men, so Moses desired that the essence of God might be distinctly known in his heart from the essence of other things, so that he might know the truth of his essence, as it is: But God answered him, that man compounded of soul and body hath none ability to comprehend the truth of this thing concerning his Creator. Maimonides. And unto this do I subscribe, Moses having much comfort by the Lord's yielding at his request to go before him with his presence, thought, if he might see and know God, as he is, that this would be much more comfortable unto him; and because he found the Lord for the great favor which he bare unto him, facile in the first, he waxeth bold to desire the other. Of miraculous signs it could not be meant, because they had such signs already, and herein was God's presence manifested, neither did he desire to see God in some shape for the people's satisfaction, but for his own comfort, as appeareth by the sequel, God shown him only in private some glimmering of his glory, and if the people should have seen any shape, they would have been ready to set up an Idol accordingly, as is intimated, Deut. 4. 15. It was the face of God then which he desired to behold, in alluding to which David saith, I will behold thy face in righteousness; when I shall awake after thy likeness I shall be satisfied. Calvin taxeth Moses here, as going beyond his bounds out of curiosity, because the Lord rejecteth his desire as unlawful, which should be a warning to us not to pry further into the things of God, but according to that which he hath pleased to reveal. But the Lord in his answer doth not directly tax, but inform Moses, yielding upon this his request to show him more then ever he did to any mortal man; and therefore I dare not lay any blame upon him for this his desire Lastly some, saith Simlerus, think that Moses here desired to see Christ, the glory of the Father, who he believed should come in an aspectable shape; for he is often set forth by this name, as Esa. 60. Heb. 1. Joh 1. Luk. 2. 2 Cor. 3. and that the Ancients did much desire to see him, appeareth by Abraham rejoicing to see his day, and by Simeon, who when he saw him, speaketh of it, as a thing greatly desired before by him. But this seemeth not to be the meaning, because thus God's glory might be seen, but so as Moses desired to see it, No man, saith God, shall see me and live. But it may seem strange that Moses▪ having talked with God face to face should yet desire to see his face; hereby it appeareth that he saw him not, and so when any are said to have seen God, as before, Chap. 24. 10. it is not to be understood of the sight of his essence, but of some glorious apparition, whereby God was pleased to manifest himself unto them, see my Exposition, Chap. 24. 10.

He answered, I will make all my good to before thy face, and I will proclaim the name of ohe Lord before thee, for I will be merciful to whom I will be merciful. For, good, the Chaldee hath, glory, and the Septuagint, I will pass before thee with my glory. But being rendered, good, as in Hebrew the sense will be best, I will make thee see all my rich treasures which I have to bestow upon mine eelect. For so Rab. Menahem saith, that God shown Moses all his rich treasures, and when he asked, whose that rich treasure was, the Lord answered, To him that worketh I will give wages, and who so hath no works, to him I will give freely; For I will have mercy on whom I will have mercy. Or by good, we may understand with Simlerus, goodness or majesty, which should pass before him, but he was not able to behold it: for that by good, the majesty and glory of God is here meant, appeareth, v. 22. Ferus by good, understandeth the good works of God, and the good which the Lord did to Moses, resolving the words thus: Do not look so high as to desire to see into my essence, but behold my works, and look upon the good which I have done and will do to thee, and hereby learn what I am, and how near I am to those that love me. For by his works which are all very good, God may be known, Rom. 1. Act. 14. But the sequel showeth, that it is not thus meant, because it was something that should then pass before Moses, setting forth the excellency of the Lord. By good therefore, as hath been alre • dy said, understand majesty and glory, which to behold it is most pleasant and delightful, as Calvin explaineth it, and Tremellius likewise expoundeth it by glory, as v. 22. I will proclaim the name of the Lord before thee S. Augustine having applied the former words mystically to Christ, I will make all my good t • go before thee; because the Lord had before promised to go with him, but here he saith, before thee, as if Christ's passing before all the faithful to heaven to prepare mansions for them were here alluded to, expoundeth these words of the name of the Lord called upon in all Nations in the sight of the Jews, saying, I will call in the name of the Lord before thy face: that is, in thy sight who art a type of the Jews, as if he had said, the Jews dispersed, and beholding it, I will cause the Gentiles in all places to call Christ the Lord, and it is to be noted, saith he, that it is not spoken passively, I will be called, but actively, I will call, to ntimate, that by his grace this was effected which is further expressed in the next words, I will be merciful to whom I will be merciful, not for their merits, but through my grace and mercy, they shall be brought to this, that they shall believe and call Christ the Lord. Whereas the same thing is doubled, I will be gracious to whom I will be gracious, and merciful to whom I will be merciful: I know not, saith he, what this should mean, unless this doubling be for further confirmation, as the dream of Pharaoh was doubled, or to intimate two sorts of people to whom the Lord would freely show mercy, the Gentile and the Jew; the two words in Greek are rendered by 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 . To this effect Augustine in more words, and Rabanus verbatim after him, as his manner for the most part is. Rab. Menahem, I will proclaim my great name before thee which thou canst not see. Calvin, who expoundeth the passing of all his good before him, of a momentary and short sight that he should have thereof, interpreteth this of proclaiming his name before him thus, I will declare to thy ear by a clear and loud voice that which is profitable to he known concerning me, it being hereby declared, that the true knowledge of God is rather perceived by the ears then by the eyes, a vision being in itself but as a dead body, and doctrine sounded in the ears as a soul enlivening it, and working faith, as the Logicians say of a Syllogism, that it is as a body, and the reason in it as a soul. So that the first thing promised that he should see, was a great benefit; but that which he should hear was far greater, And like to this is that of Ferus, I will name in thy hearing the epithites and names whereby thou mayest sufficiently understand what is good, profitable and necessary to salvation, I will declare unto thee by my word, who and what manner of one I am, wherefore if thou wouldest see me, thou shalt not need to look about thee here and there, but only to attend to my word and thou shalt see me. And he saith, that some read it passively, I will be called by the name of the Lord expounding it, I will show such signs that the Gentiles seeing them shall before thee acknowledge and call me the Lord, but this, as it is worthy, is rejected by him. Simlerus followeth that of Calvin and Ferus, which indeed is the best, the other of Augustine being far fetched. I will be gracious to whom I will be gracious. Here, saith Ferus. God maketh himself known, and seen to Moses, as if he had said, Would'st thou see my glory? Behold, this is my glory, that I am merciful, yea mercy itself saving whom I please only out of my mercy, not for their merits, for by desert all should be damned, and God is debtor to none. Thus Paul applieth this saying, Rom 9. which though it be abused by the wicked, yet it is most comfortable [Note.] to the godly to think that our salvation floweth only from God's mercy and not from ourselves; because if the attaining salvation were left in the hand of our free will, we could have no hope of it, seeing we can do no good of ourselves, which saying of his is to be noted against them that stand so much for the liberty of will in these times. Neither, saith he, hath he left it uncertain upon whom he will have mercy, for this, saith Christ, is the will of the Father, that whoso believeth on me should have life. This doctrine, although it be most true, yet forsomuch as the name of the Lord is afterwards proclaimed before Moses, Chap. 34. the words must not be taken as thus cohering with the former, but rather as a reason, why the Lord after this foul sin committed would vouchsafe a more clear knowledge of his majesty to Moses then to the holy Patriarchs that lived long before? nothing moved him hereunto but his mercy; and this was hereby the more magnified, because although Moses alone did see and hear this, yet it was for the good and salvation of all the people who had been so rebellious: thus Calvin. And Ainsworth saith, because, v. 16. he had asked this for all the people, and God would restrein it according to his own will, he addeth these words; or it may be understood as having reference to all the favors hitherto shown to Moses to whom the Lord had been singularly gracious, and now promised to be more gracious in communicating unto him a more clear knowledge of himself. If any shall demand, why this one man was thus graced above all others? here is the reason; not his merit but God's will to show him this admirable mercy was the only cause thereof: for the doubling of the word, I rest in that of Augustine before.

And he said, Thou canst not see my face; for no man shall see me and live. Man living here, say the Rabbins, is a sinner, and so unworthy to see God: this is therefore reserved to the life to come after death; which Ferus further explaining, saith, To see God is perfect blessedness, which is not the portion of this life, but only of that which is to come. Neither, saith he, can we see him for his glory by reason of the weakness of our sight, which cannot behold one of his glorious creatures, the Sun in the brightness thereof. And by reason of this weakness and sin we cannot bear God with his glory approaching, forsomuch as fear is then ready to exanimate us, as Deut. 5. 24. Judge. 13. 22. Esa. 6. 5. Dan. 10. 8. Revel. 1. 17. Wherefore, Rom. 3. 23. it is said, All have sinned, and are deprived of the glory of God. The only sight that we can have of God here is in his Word and Works; but to see him, that is, his essence, is reserved for the life to come.

And the Lord said, There is a place by me, and thou shalt stand upon the rock, and whilst I pass by, I will put thee in a clift of the rock, and cover thee with mine hand whilst I pass, then will I take away mine hand, and thou shalt see my back-parts. All this is spoken after the manner of men, who hold their hands before their eyes to look upon the Sun shining, and cannot see the full brightness thereof, which is as it were the fore-part, but only some of that brightness which their weak sight can endure, which is as it were the back-part. Yet the Hebrews have a tradition, saith Comestor, that he saw the back-part of a man, and in the hinder-part of his head certain ligatures: and Rab. Menahem saith, that God now appeared like Sheliack tsibbur, the Minister of the Sanctuary clad with a robe. And Maimonides saith, Moses saw him on the on the Sea like a mighty Warrior, and here like a Minister of the Congregation. But God is a Spirit, and hath no parts of a body as man hath; and therefore he understandeth better by his hand some cloud interposed betwixt Moses and the Divine Glory passing by; and by the back-parts, some part of this glory seen afar off, whereby, as by the back we may know one to be a man, but not what man in particular, so he knew that the majesty of the Highest passed there, but the full sight or knowledge of his essence he could not attain to. In the clift of the rock Moses was put for fear, when this glory should pass by, as the like phrase is used, Isaiah 2. 21. and touching the hand covering him, a cloud is called by this name Cappajim, hands, Job 36. 32. and Elijah his servant saw a cloud rising like an hand. For hand, the Chaldee hath word, and again speaking of the taking it away, I will take away the word of my glory. Maiaimony saith, God made known to Moses that which no man knew before him, nor shall know after him, for he apprehended in his knowledge the truth of the essence distinctly from the essence of other things, as a man, whose back-parts are seen, and his whole body and raiment is distinctly known from the bodies of other men. But, as hath been already shown, in denying to let him see his face, the perfect knowledge of his essence was denied unto him in this life; and therefore, although