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QUEST. XXXVI. Why the principal feasts of the Israelites are here rehearsed.

Vers. 18. THe feast of unleavened bread. 1. The Lord renewing now his covenant with his people, which was interrupted by their apostasy and falling away, doth also again prescribe unto them these festival solemnities, which they should observe unto him: therefore, renovato foedere repetuntur, the covenant being renewed, they are also repeated, Borrhaius.

2. Another reason of this repetition is, ne otiosus populus ceremonias Gentium aemuletur, lest the idle people should have followed the ceremonies, and superstitious festivals of the Gentiles; the Lord prescribeth them certain feasts, wherein they should be occupied in setting forth of his praise, Lippom.

3. Rupertus giveth this note: Haec iterati • praeceptorum Iudaeis carnalibus de justitia sua gloriantibus aterna exprobratio est ; This iteration of these precepts, is an eternal exprobration to the carnal Jews, which do glory in their righteousness, &c. Seeing Moses still insisteth in the first principles and rudiments, and carnal observations; wherein Moses is unlike unto the Apostle thus writing: Therefore leaving the doctrine of the beginning of Christ, let us go forward unto perfection, Hebr. 6.1.

4. Again, another principal cause of the institution first, and now the renovation of those festivals was, ut futura mysteria saltem sub umbra veneretur ; that the people as under the shadow, might in these festivals reverence the mysteries which should be revealed in time to come, Lippoman.

QUEST. XXXVII. Why some feasts, and not all are here rehearsed.

ANd it pleased God to appoint these festivals unto the Israelites: 1. That although all our life time should be consecrate to God's praise: yet, quia non valet humana infirmitas, because human infirmity is not able so to do, this continual praising of God being reserved for the next life, it pleased him to content himself with certain times appointed to that end, Tostat. qu. 14. And this God doth also, that man's dullness might by such solemnities be whetted, and stirred up to a thankful commemoration of his benefits, Marbach.

2. Here are the three principal moral feasts only mentioned: the Passover, the feast of weeks, and the feast of gathering fruits: though they had more feasts, as they are rehearsed: because in these three only, the people were bound to assemble together before the Lord, Tostat.

3. And the Lord beginneth with the Passover, which was the first instituted, and brought to their remembrance the greatest benefit of their deliverance out of Egypt. And hereby was mystically signified, that fine fide passioni • Christi, &c. that without faith in the passion and resurrection of Christ, which was shadowed forth in the passover, none could be saved, Lippoman.

QUEST. XXXVIII. Of the passover, the rites, end, and use thereof.

Vers. 18. SEven days shalt thou observe. In the feast of the Passover there are four things to be observed: the rite and ceremony, the end, the moral use, the type and figure.

1. There are three things here prescribed concerning the rite, and manner. First, they must eat unleavened bread, because at that time when they came out of Egypt, the Egyptians urged them to come out in haste, so that they could not leaven their bread: therefore in remembrance of their affliction in Egypt, and their deliverance therefrom, they must keep this feast with unleavened bread, and that for seven days from the 14. day at even, until the 21. day at even, as is prescribed, Exodus 12.18. the month also is prescribed wherein they should observe this feast, in the month Abib, which the Latin, Septuagint, Chaldee interpret, 〈 in non-Latin alphabet 〉 , in the month of new fruits, quando spica e culmis prodibant, when the ears began to shoot out of the hose, Vatabl. Not because the corn began then first to grow, but then first began to be ripe, and the • ickle to be put unto it, Tostat. This month fell out sometime in the month of March, as if the new moon were before the 25. of March, about which time the equinoctiall was then, (when the days and nights are alike) sometime in April, when the aquinoctium fell out afterward: for the Hebrews began their months with the new moon. And this month Abib was the first in the year, from the which they counted the rest: as the Romans did begin their months at March, and so they called July and August, Quintilis, and Sext • lis, the fifth and sixth months: this month Abib, was also called Nisa • , that is, Nisi •• , the month of wonders, because many wondrous things were done in this month, Simler. The other rites belonging to this feast are set forth at large, Exod. 12. throughout the chapter.

2. The end of this feast, was to call to mind the benefit of their deliverance out of Egypt, and the preservation of their first borne, when all the first borne in Egypt were slain.

3. The moral signification is this: by leaven is understood false doctrine, as our blessed Savior giveth his Disciples warning, to take heed of the leaven of the Scribes and Pharisees, that is, their corrupt doctrine: likewise, it signifieth the leaven of maliciousness, as the Apostle showeth, 1 Cor. 5. both which by the unleavened bread, they were admonished to take heed of.

4. This Passover was a type of our Savior. 1. He suffered about the same time of the year, wherein they used to kill the Passover. 2. The pascal Lamb was without blemish, and Christ was without sin. 3. It was roasted with fire, to signify the burning love of Christ. 4. The blood of that Lamb was a sign of their corporal deliverance out of Egypt: and by the blood of Christ we obtain spiritual deliverance, Simler. See more of the spiritual application of the passover, qu. 39. chap. 12.

QUEST. XXXIX. Why the first borne males were only due unto the Lord.

Vers. 19. EVery male that first openeth the womb. 1. These words, male and first, are not here in the text, but must be inserted to explain the text, as may be gathered, Exod. 13.12. The males only of the first borne were the Lord's.

2. And the reason hereof was: 1. Because the males in their kind were the perfitest: and therefore they were only to be offered in such sacrifices as were of necessity, as in their burnt offerings and vows: in their free offerings, they might bring their female. 2. The first borne which were slain in Egypt, both of men and beasts were males, in lieu whereof the Lord required the first borne. And that the first borne males were only slain in Egypt, it may thus appear: 1. Because the punishment was answerable to their sin: that as they commanded all the males of the Hebrews to be killed, so the males only of the Egyptians should be destroyed. 2. Though in many houses in Egypt, the first borne of the house were not males, yet the first borne of the maid servants must also be counted, as is evident, chap. 11.5. and if neither they, nor the masters of the house, had any first borne that were males, then either the master himself, or the servant of the house, if he were the first borne was taken: and so it was true, that there was not an house in Egypt where there was not one dead, Exod. 12.30. And as the first borne of men only were slain so it is like the same proportion was observed in their cattle, Tostat. qu. 15, 16.

3. The first borne were of two sorts of men, and they were to be redeemed, because their service unto God was performed when they were living, not by their death: the beasts were either clean, and they were to be offered; their best service unto God was by their death, in being sacrificed: or unclean, which might either be redeemed by exchange, as an asse by giving a lamb, Exod. 13.18. or by that price which the Priest should value it at, Levite. 27.12. or else were to be killed: the reason whereof was this, that the first borne not redeemed, should be killed, because they were holy unto God, and it was not lawful to convert them unto any private use, Simler.

QUEST. XL. Why mention is made only of asses of the unclean beasts.

Vers. 20. THe first of an asse, thou shalt buy out with a lamb. 1. Tostatus thinketh, that concerning other unclean beasts, as horses, camels, that the first borne were not required, because the Hebrews had none of them in Egypt, and such things of theirs only, which were preserved at their coming out of Egypt, from the destruction of the first borne, they were to pay the first of them unto God: dogs and cats they had, but they came not forth with them; and yet they were saved alive; as he would prove by that place, chap. 11.7. that among the Israelites a dog should not so much as move his tongue; which showeth that they perished not. Tostatus hath another answer beside, concerning those base creatures, which shall be remembered afterward, quast. 18. Contra. 1. It is not like that the Hebrews had no horse or camels, but only asses for carriage; seeing Egypt so much abounded with horse, being a plain country and full of gr • sse, it cannot be thought, but they had of those kind for their necessary use. 2. And for the other, it is very like, that no living thing among the Israelites miscarried, though that place prove it not: for the meaning is, that a dog-shall not move his tongue, lecol, against any of the children of Israel, not among them, Iun. But it cannot be imagined, that the dogs, unless their masters killed them of purpose, which is not to be thought, would leave them, when they went out of Egypt.

2. Some Hebrews are of opinion, that the word behemah, beast, the firstlings whereof they were to give unto God, doth signify, bestias comestibiles, beasts which may be eaten, and are not wild, as chaj • th signifieth beasts as well not to be eaten, as those that are wild: and therefore they think that under that word behemah, only three kinds are signified, bullocks, sheep, and goats. But if this were so, then asses should be excluded out of the Law of the first borne, which were not to be eaten, though not wild: and Tostatus also giveth an instance of swine, that they also should be included, which might be eaten, and yet they were not offered, nor anything for them, because the Hebrews brought none such out of Egypt. But he faileth in this last instance: for swine were neither beasts allowed to be eaten among the Hebrews: and though they were unclean, yet the first borne of them were to be redeemed, as other unclean beasts were. Wherefore the word behemah, rather signifieth all domestical beasts, whether clean or unclean, the firstlings whereof were due unto God: which is expressed here by another word, miknah, which signifieth a possession: whatsoever beasts then were in ones possession, he was to pay the first borne of them; wild beasts then were excepted, as not being in a man's possession. And Calvin inferreth as much upon these words, all the first borne among the children of Israel, chap. 13.2. to make a difference between domestical beasts, which were among them, and wild beasts.

3. Simlerus thinketh, that the firstlings of dogs were due unto the Lord, but they were to be killed, not to be redeemed at all, because it is forbidden, Deut. 23.18. that they should not bring the price of a dog into the house of God. But it rather seemeth that God would not have such a vile creature to be counted as due unto him at all: for then it had been lawful to redeem it: as they were to redeem all unclean beasts by the Law, Numb. 18.15. Therefore, seeing it was not lawful to redeem the firstling of a dog, it followeth that the Lord challenged no right in such.

4. Wherefore, concerning all unclean beasts, which were profitable, as horse, camels, I agree with Junius against Tostatus, that the first borne of them were all due unto God, and that by the asse, all other like unclean beasts must be understood, which Oleaster also concludeth out of those general words Numb. 18.15. The first borne of unclean beasts shalt thou redeem. And concerning dogs and cats, and other vile beasts, I judge rather with Tostatus against Simlerus, that they were not due at all, because they were vile and of no account; which is his other answer: for whereas they were to exchange the foale of an asse with a lamb: Non erat aliquod animal immolabile tam parvi valoris, &c. There was not any beast for sacrifice of so small value, to be exchanged with any of those vile and contemptible creatures.

5. Oleaster yieldeth two reasons why the asse was to be redeemed: either because it was a vile creature, or for that it was not apt for food, because the sacrifices were, cibationes Domini, as the Lord's meat or food. Pelican understandeth it mystically, Quia Deus stoliditatem asininam abominatur ; God abhorreth asmine foolishness and blockishness. So Isidore, and the Interlinearie Gloss. give this sense, that to change an asse with a sheep, Est immunda vitae prim • rdia, ad innocentia simplicitatem convertere ; Is to convert the beginnings of an unclean life, into innocent simplicity. But the reason indeed is, because such beasts were counted unclean, and so more vile, whereas the Lord would have of the best: and being unclean, and unapt for food, they were consequently unfit for sacrifice, because some part thereof, unless only in burnt offerings, was for the Priests food, and in some sacrifices, the owner and offerer also had part.

QUEST. XLI. Whether the Israelites were absolutely bound to keep the rest of the Sabbath, in earing time and harvest.

Vers. 21. BOth in earing and harvest time thou shalt rest, &c. 1. Like as before, chap. 31. when mention was made of making the Tabernacle, the observation of the Sabbath is urged, lest they might think, that the rest thereof upon that necessary occasion of working in the Tabernacle, might be dispensed with, Oleaster: So here in this place it being required that the people should go up thrice in the year to the three solemn feasts, they might have thought it lawful to travel upon the Sabbath, when they went up to the Tabernacle, and therefore is that precept of the Sabbath also mentioned here, to take away all such scruple, Tostat. quast. 17.

2. Mention is made of resting in seed time and harvest, as the most necessary works: not as giving them liberty at other times to break the rest of the Sabbath: but exclusis his, videantur omnia alia exclusa, that even these necessary times being excluded, all other might seem also to be excluded. So also Augustine. By this it is signified, Omni tempore Sabbato debero cessari ; That they ought to rest at all times upon the Sabbath.

3. Calvin affirmeth, that this is so straitly commanded: Vt dies septimus servetur etiam sub periculo communis jacturae ; That the seventh day should be observed, even with the hazard and danger of the common loss. But Gallasius better concludeth out of Christ's words, The Sabbath was made for man: that the Jews were not tied to such necessity, in keeping the Sabbath in harvest and seed time, but that in any common and apparent danger, they might periculo occurrere ▪ prevent it,

4. Some of the Hebrews therefore understand this precept, of the carnal act of generation, which they would have here insinuated by the sowing of seed. But beside that, if the Scripture here had any such meaning, it would have expressed it in plain words: for of such things the Scripture useth to speak exactly and plainly: this were to make matrimony and the use thereof unholy, Tostat. Though it must be confessed, that greater moderation in such carnal delights is to be used, when solemn and public prayer is offered unto God, according to S. Paul's counsel, 1 Cor. 7.5.

5. Therefore the better opinion is, that even the rest of the Sabbath was dispensed withal to the Israelites, in the times of seed time and harvest upon urgent necessity, to prevent some common and imminent danger: as if suddenly any inundation were feared, which breaking in, would destroy the seed or corn; or any enemies should attempt to destroy the corn, or it should chance to be set on fire, it was lawful even upon the Sabbath, laborando succurrere, to help to save it by labor: for if it were lawful to lead their cattle to water, and help them out of the ditch upon the Sabbath, as our blessed Savior showeth, Luk. 13, and 14. which concerned but the state of private men; much more for the common good was it permitted, Tostat. qu. 18. Gallas. R. Salom. thinketh it was lawful upon the Sabbath, to gather a sheaf of corn for the first fruits. But he hath no warrant for that out of Moses.

QUEST. XLII. Whether now Christians are necessarily tied to keep the Lord's day in seed time and harvest.

1. THe Jews to this day think that these works, to sow and reap are by no means upon any occasion never so necessary, now to be dispensed with; and some Christians are as strict now in the keeping of the rest upon the Lord's day. But this were to Judaize, and to enthrall our Christian liberty: and to bring us in bondage unto the service of days, which were appointed for man's benefit: as our blessed Savior saith, that the Sabbath was made for man and not man for the Sabbath, Mark. 2.21.

2. Some on the other side give too great liberty upon the Lord's day. As Calvin hath these words, writing upon Exodus, chap. 31.1 • ▪ Sabbatum, quamvis hod • t non sit in usu ejus externa observatio, aeternum manet ipso effectu sicut circumcisio ; The Sabbath, although the external observation thereof be not now in use, yet it remaineth in the effect, as circumcision doth, &c. This permanent effect of the Sabbath, is our cessation and rest from sin. This seemeth to give too great liberty, to say that all external observation of the Sabbath, that is, of the day of rest, should now be out of use: and that the Sabbath all rest how no more remaineth, than circumcision: for this were to make it arbitrary and indifferent, whether Christians now should observe a day of holy rest unto the Lord at all, or not.

3. Oleaster goeth not so far, but he thinketh, that though it were not lawful for the Jews to intermit the Sabbath then, in earing time and harvest, yet it is lawful for Christians now. Gallasius giveth this reason, Quia ceremoniali observatione liberati sumus ; Because we are freed from the ceremonial observation of the Sabbath; and therefore he taketh it to be a needless question, to dispute whether Christians are now bound to keep the day of rest in seed time, and harvest. But this is no ceremonial thing, but moral, to abstain from all such works upon the Lord's day, which may hinder the service of God.

4. Osiander thinketh, that by this instance of earing time, and harvest, all kind of works were not forbidden the Jews upon the Sabbath: but only quotidiana illa & profana, those daily profane works, which might hinder them from the service of God; and the same reason may seem to hold now. But there are certain bodily works, which are a greater profanation of the Lord's day, than the ordinary works of the calling: as to dance, to play at football, and such like, are worse than to dig or delve, as Augustine saith of the Jews: Melius toto dit ararent, quàm toto die saltarent ; It were • etter for them to plow all day, than to dance all day.

5. I therefore rather condescend to Simlerus, that thinketh these things given in instance to be lawful now upon the Lord's day, necessitate id postulante, necessity so requiring: longe arctior fuit observatio Sabbati in lege, &c. the observation of the Sabbath was more strict in the Law, than now under the Gospel, &c. But men must take heed in earing time, and harvest, that they make not a necessity without a necessity: it ought to be an urgent and extreme necessity indeed, which should cause the service of God either wholly to be intermitted, or in part hindered.

QUEST. XLIII. Why the people were charged to go up thrice in a year to the feasts.

Vers. 23. THrice in a year shall all your men children appear, &c. 1. There is a spiritual worship of God, which the Israelites were to exhibit unto God at all times, and in all places, but the external service, which consisted in sacrifices, and other solemnities, was only to be performed in the Tabernacle, whither the people were commanded to resort thrice in a year, that whereas in their Synagogues at home, they had nothing but Moses read unto them, lest that they might by discontinuance grow into oblivion of the sacrifices, and other solemnities prescribed for the Lord's service: they were commanded to that end to go up to revive the memory of them. 2. They went up always with some gift, as they were not to appear before the Lord empty, ut populus Deo praestaret obsequium, that the people might show their duty unto God. 3. And because there was a collection yearly in the feast of Tabernacles, gathered of the people, toward the maintenance of the Tabernacle, and the services thereof: the people were to go up to contribute to that end, Tostat. quaest. 20. 4. Necessarium erat ad mutuum consensum in religione fovendum ; It was necessary also to maintain a mutual consent in religion, Gallas. Whereas, if they should have had their several places of meeting, they might have devised new rites. 5. And by this means the Lord's feasts were celebriora, more solemn, and kept with greater majesty. 6. Hereby also Christ and his Church was prefigured: that in him there should be but one shepherd, and one sheepfold: he should be the only Priest and Mediator, and he should prescribe, one Faith, one Baptism, Simler. See more hereof, quest. 36. chap. 23.

QUEST. XLIV. Who were bound to go up to the feasts.

NOw whereas the males only were to appear before the Lord: 1. The women are excepted, because they were unfit, both in respect of their domestical business, which was to be cared for in the absence of their husbands: as also for that they might be often letted by giving suck, or being with child: and they were not in regard of the tenderness of their sex, to take so long a journey. And yet devout women, specially when they dwelt not far off from the place of the Sanctuary, did use to go up, as Anna the mother of Samuel, and the Virgin Marie, Tostat. quaest. 22.

2. As for their servants, the men were bound to go up, as well as their masters; there was one Law for both: the maids also sometime went up with their masters, but they were not bound, as Deut. 12.18. and chap. 16.14. both they, their son, daughter, servant, maid, were to rejoice before the Lord in their solemn feasts.

3. Neither were all the males bound to go up, as the children which were not able to go, nor yet were of discretion to understand what they there heard, or saw done, Tostatus ibid.

4. Neither were the male children bound to go up, as soon as they began to be of discretion: as Tostatus giveth instance of our blessed Savior, who at twelve years old went up with his mother, for both that example was extraordinary; no child at those years was to be compared unto Christ: and beside, when such children went up with their parents it was voluntary, not exacted by Law.

5. Wherefore, such males must be understood, qui sub censum transibant, which passed under the sum, or account, who were under twenty, Calvin : and exceeded not fifty, as the Hebrews think, Simlerus.

QUEST. XLV. Whether all the males were bound every year to go up thrice to the Sanctuary.

Vers. 24. I Will cast out the nations before thee. 1. Here the Lord preven •• th an objection: the people being required thrice in a year to go up to the Sanctuary, might have doubted, that their enemies might have taken advantage of their absence, and so have invaded them: the Lord therefore biddeth them to be secure for that matter, for he would cast out their enemies before them, and so work that they should not desire their land: and therefore they should not be afraid to go up to appear before the Lord, Gallasius.

2. Some think, that this Law of appearing thrice in a year before the Lord, did not bind, but until such time as their borders were enlarged, quando secura universa regio futura erat, when the whole land should be quiet, Cajetan. Which Calvin thinketh was not, till God having subdued all his enemies, Sanctuarium suum locavit in Zion, had placed his Sanctuary in Zion, &c. But this is not like, that the people kept not this Law till David and Solomon's time: for they were commanded to observe all the Laws and ordinances, when they were come into the land of rest, Deut. 12.9. So that by enlarging of their coasts, is not meant the making of them larger, but the planting of them in the land of Canaan, Tostat. qu. 22.

3. Some think, that this never happened unto the Jews according to the letter, that all their enemies were subdued unto them: and therefore, in futura vitae complebitur, it shall be fulfilled in the next life, Gloss. interlin. But if this had never been performed, how should the people have been encouraged by this promise to go up thrice in a year. True it is, that there were some Canaanites still dwelling among them: yet were the nations of them destroyed, though not every particular one of the nation.

4. Some are of opinion, that this promise was made with a condition, if they did then endeavor to keep their bounds, and set watchmen and garrisons in their borders, that then the Lord would protect them, that the rest of the males might safely go up, Ex Lippom. But when should those males which kept the garrisons have gone up? they could not then observe this Law to go up thrice in a year.

5. Some think, that every third year only, they which dwelt farthest off came up to the Sanctuary, and two years they were free, because mention is made of tithes to be laid up in the end of three years, Deut. 14.29, But that must be understood of another tenth part, beside that which was to be paid yearly, verse. 22. which they were yearly to eat before the Lord, verse. 23. and therefore that cannot stand, that every third year only they were bound to go up.

6. Tostatus his opinion is, because it was both chargeable for them to go thrice, and come thrice, that is, six times in all in a year; and they in that time lost their labor at home: and beside, in the space of six months, between the sixth and seventh months, wherein all these three principal feasts were observed, these six journeys fell out, and within one month after their return from the Passover, they were to come up again to the feast of the Pentecost. He thinketh therefore, that they only which dwelt near hand came up thrice in the year; they which were further off, only went up once in the feast of the Passover, and in the seventh year of remission twice, in the said feast, and at the feast of Tabernacles, when they were to hear the Law read unto them, Deut. 31.12. quast. 21. Contra. 1. The words of the precept are general, Three times in a year, shall all the males appear before the Lord, Deut. 16.16. there are none excepted. 2. Yea special order is taken for them which dwelt far off, that they might turn their offering into money, Deut. 14.25. and every year they were to give the tithe of their increase, and eat it before the Lord.

7. Wherefore the truer opinion is, that all the males which were appointed to come up, ascended thrice every year: whereupon it is evident, non tam longam vel latam fuisse promissionis terram, &c. that the land of Promise was not so long and large, that in the space of four months, or at the most six, they could come and go thrice to Jerusalem, Lippom. For, as Jerome writeth, the land of Canaan was not above an hundred and sixty miles long, and sixty miles broad: allow then the furthest part of the land to be an hundred and twenty miles from the Sanctuary. For we must not imagine, that it was placed in the utmost coasts: it would ask them but a seven nights journey to the Tabernacle, and as much homeward, that is, six weeks in the year, somewhat above the tenth part, which was no great matter for them to do. Oleaster giveth this reason, why the Lord would see all the males thrice in the year, quia pater cupit filios videre, &c. because a father desireth to see his children often, which are nursed in another place. Like as now then in England, four times in a year many come up two hundred miles to the Termes: two whereof fall out nearer together, the Summer Termes, than the Jews two feasts of the Pasch and Pentecost: So they might with more ease come up thrice, not much above half that way.

8. But yet the ascending of the males thrice every year, must be understood with some limitations, and conditions. 1. Cessante infirmitate, if they were not letted and hindered by sickness; for they were not to be carried up, they must go up of themselves, Oleast. 2. Non obligabat tempore suspecti belli ; It did not bind, when there was any suspicion of war, Cajetan. If there were no danger at their setting forward; they were to fear no danger till they returned upon God's promise: but if the enemies were at their gates, they were to intermit the feast, yea if it were the Sabbath, for their own safeguard. And these promises must be understood with a condition, if they did keep the Law of God, their enemies should have no power or desire to invade them, Simler.

Vers. 25. Thou shalt not offer the blood, &c. These two verses the 25, 26. are the same with verse. 18, 19. chap. 23. therefore to that place I refer the Reader, where the 41, 42, 43. questions do fully explain the sense and meaning of these verses, that it is not needful to make rehearsal of the same things here.

QUEST. XLVI. Whether Moses were twice or thrice forty days in the mount with God.

Vers. 28. HE was there with the Lord forty days, &c. 1. Some think, that Moses was thrice forty days with the Lord, because there is thrice mention made of Moses being with the Lord forty days in the mount, Deut. 9. verse. 9, 18, 25. And thus they cast the time, that Moses went up the third day of the third month, which answereth to our May, and that he came down the 17. of June, and on the 18. day was the golden calf burnt, on the 19. day he went up the second time, and in the beginning of August, he was called up the third time, for to receive the second tables: and so he came down about the tenth day of September, which was the day of reconciliation, Borrh.

Contra. 1. There is indeed mention made, Deut. 9. thrice of Moses being with the Lord forty days, and forty nights: but verse. 29. there is a repetition only of his second being with the Lord, which Moses spake of before, verse. 18. for otherwise, if as often as this is mentioned, so many forty days Moses should have been with the Lord: he must have been with him, not only thrice, but four times forty days: because Deut. 10.10. the next chapter following, Moses again saith, I tarried in the mount as at the first time forty days, and forty nights, Tostat. cap. 33. qu. 3. 2. It is not like that Moses at his first coming down stayed but one day with the people; for in so short a time Moses could not remove the Tabernacle without the campe, and cause the people to put off their best raiment, which things were done before his second going up unto God, chap. 33.5. to verse. 12. 3. And it is not like, the Lord being already reconciled to his people, whereof the writing of the tables the second time was a sign, that Moses came down against the day of reconciliation: to that end to reconcile the people unto God.

2. Wherefore Moses was not thrice forty days with the Lord in the mount, but only twice, which make 80. not 120. days. Gregoris giveth this reason, Moses, ut legem percipere mereretur, bis quadragintà dies jejunavit; Moses, that he might be thought worthy to receive the Law, fasted twice forty days, &c. The cause of Moses fasting, was to be prepared to receive the Law: Hoc jejunium eodem quo prius pertinere simus, ad confirmationem legis & foederis ; This fasting of Moses we know was to the same end, to confirm the Law and the covenant, Gallas Seeing then Moses received the Law but twice, and he was called up to that end to receive the tables of the Law: it must needs follow, that he was but twice forty days with God in the mount So Helias likewise fasted forty days, qui legis instaurandae Minister fuit, which was the Minister of restoring the Law, and our blessed Savior fasted forty days to deliver the new Law of the Gospel: therefore, as Cajetan also noteth, Hoc fuit secundum jejunium, &c. this was the second (not the third) fast of Moses, when he went up to receive the second tables.

QUEST. XLVII. Of the shining of Moses face.

Vers. 29. MOses wist not that the skin of his face shone bright, &c. 1. The Latin Interpreter readeth, Moses knew not, quod cornuta esset facies, that his face was horny: whereupon grew the common error, that Moses is usually pictured with horns. And the Jews deride the Christians, because they picture Moses with horns, more like a Devil, than a man: this error ariseth by mistaking of the word keren, which signifieth a horn, but karan to shine, which is the word here used.

2. Some take upon them to justify the Latin translation: Quod emitteret radios tanquam cornua ; Because Moses face streamed forth beams like as horns, Tostat. quaest. 24. Lyranus. Sicut & radii á Solo derivati, cornu speciem prase ferunt ; Like as the beams of the Sun do cast abroad like unto horns, Lippoman. But I rather approve here Cajetanes judgment: Nihil cornutum ad literam significatur ; According to the letter, there is nothing that hath the signification of an horn, but rather that Moses face did shine bright. So also Thomas, quod & melius dicitur, it is better said, that his face was shining, than hornie.

3. Tostatus maketh mention of a certain ignorant Rabbin, that saith, Moses countenance is said to be horny, because it was so dried up with this forty days fast, that nothing but the skin was left upon the bones, which did stick out, ut acuta velut cornua viderentur, that they seemed to be sharp as horns. But this is affirmed without any wit or reason: for Moses neither eating or drinking the space of forty days, and forty nights, was preserved miraculously by God (for naturally a man cannot live without meat and drink above fifteen days) then the Lord by the same power was able to keep Moses body, without any decay or diminution at all.

4. Wherefore the meaning of this place is, that Moses face shined, as the Chaldee paraphrast, The brightness of his face was multiplied: the Septuagint interpret 〈 in non-Latin alphabet 〉 , his face was glorious: as S. Paul also calleth it the glory of Moses countenance, 2 Cor. 3.7. So also read the best Interpreters, Vatab. Montan. Paguin. Oleast. Junius.

QUEST. XLVIII. Why it pleased God to give such great glory unto Moses countenance.

NOw it pleased God, to print such a majesty and shining glory in Moses countenance, for these reasons: 1. God did bestow this gift upon Moses as a special sign of his favor and love toward him. 2. By this the people might be assured, that the Lord had heard Moses prayers, and that he would renew his league with them, and take them into his protection. 3. And by this means Moses should be had in greater reverence and reputation with the people, Tostat. quaest. 25. Simler. 4. This was done also, ut lex illa valde honorata crederetur, &c. that the Law it self should be held to be glorious and honorable, the Minister whereof was so glorious, Tostat. 5. Thereby was signified also the inward illumination which Moses had, whereby he was able to shine unto them in pureness of doctrine. 6. It also shown, what the righteousness of the Law is, only a shining of the face, that is, of the external works before men: it cannot afford the inward and spiritual justice in the sight of God, Simler. 7. Rupertus by these second tables, which Moses brought down with such great glory, understandeth the glory of the Gospel. But because the Apostle setteth the glory of the Gospel against the glory of the Law, and showeth that in respect of the exceeding great glory of the Gospel, the Law was not glorious at all, 2 Cor. 3.10. I rather prefer Origen's elegant collection, Nihil in lege gloriosum habet Moses praeter solam faciem ; That Moses had nothing glorious in the Law beside his face: his hands were leprous by putting them into his bosom, his feet also had no glory, he being bid to put off his shoes: and so by that ceremony he was to deliver over the spouse unto another. But in the Gospel he appeared in the mount with Christ, totus glorificatus, all glorified, &c. Thus Origen elegantly showeth the preeminence of the Gospel before the Law.

8. Ambrose sometime thus applieth it: Vultus patris filius ; The countenance of the father is the son: and so maketh Moses a type of Christ, who is the glory of the Father. But that application is more proper: Vultus Moses fulgor est legis, fulgor autem legis non in litera; sed in intellectu spirituali ; The countenance of Moses is the brightness of the Law: the brightness of the Law is not in the letter, but in the spiritual understanding, which was hid from the Jews.

QUEST. XLIX. Why Moses face shined more now at Moses second being in the mount than before.

1. SOme give this reason, why Moses face did shine now at his second being with God, rather than at the first time, because then Moses had not tam claram cognitionem, such clear understanding and knowledge of God, as now, which is signified by the shining of his face, Lyranus.

2. Rab. Solomon saith, that by the laying of God's hand upon Moses face, it became bright and shining: but Moses sight was hindered by that means from seeing God's great glory: and it was not the hand of that glorious body, which appeared to Moses, but some mist or cloud that was cast before Moses, as is shown before, chap. 33. quest. 51.

5. Gallasius saith, it was illustre testimonium familiaris illius communicationis, &c. a most clear testimony of that familiar communication which Moses had with God. But Moses had familiar conference with the Lord before, for he spake unto him face to face, chap. 33.11.

4. Lippoman: Ex longa collocutione & conversatione cum Deo assecutus est, &c. Moses obtained this by his long conference and conversing with God. But Moses had stayed as long before with God forty days, and forty nights.

5. Therefore the reasons rather are these: 1. This glory was given him, ad honorem legis, for the honor of the Law: but the first tables were broken, and therefore it was not to be given then, but now for the honor of these tables, which should remain. 2. Moses had desired that the Lord would give them preeminence before all other people: which notably appeareth in this dignity conferred upon Moses their Governor, which never any had before. 3. But the special efficient cause of this glory was, ex visu Domini, by the sight of the Lord: Moses had now a more clear sight of God's glory, than before, Tostat. qu. 25. as things, which the beams of the Sun beat directly upon, seem also to shine, Simler. Oriente die rubet terra iraceo color perfusa ; When the day ariseth, the earth seemeth to shine red, as with saffron color: and precious stones give a bright hue to those things which are next them, Ambrose: So that glorious body, which Moses saw, lightened also his face. And the holy Apostle alluding hereunto saith, We all behold as in a mirror the glory of the Lord with open face, and are changed into the same image, 2 Cor. 3.18. So Moses face was changed into the image of that great glory which he saw in the mount.

QUEST. L. Why the people were afraid to come near Moses.

Vers. 30. THey were afraid to come near him. 1. The cause of this fear of the people was partly necessary in respect of their weakness and infirmity, because they were not able to behold Moses face for the glory thereof, as the Apostle noteth, 2 Corinth. 3.6. 2. It was partly voluntary, they would not come near him for reverence sake, taking that light and brightness for some divine thing, Tostat. qu. 26. 3. Moses shining countenance was the rather a terror to the people, peccati nuper commissi sibi conscio, being guilty in themselves of that sin, which they had lately committed, Simlerus. 4. The people also were hereby admonished, ut quiddam altius lege requirerent, that they should seek for somewhat higher than the Law, Gallas. 5. And this further may be considered, hanc illis dedecoris notam fuisse inustam, &c. that this was a mark of ignominy set upon them, that by their sin they had so far separated themselves from the glorious presence of God, that they were not able to endure the countenance of his servant, Calvin. 6. And herein appeareth a manifest difference between Moses and Christ, the Law and the Gospel: Contrarius splendor faciei Christi, in qua amabilis gratia refulget ; The brightness of Christ's face is contrary, wherein amiable grace shineth, Borrhaius.

QUEST. LI. Whether Moses covered his face before he spake to the people or after.

Vers. 33. SO Moses had made an end of communing with them, and had put a veil upon his face. 1. Calvin thinketh, that first Moses talked with the people: but he was constrained sermonem abrumpere, populi discessu vel fuga, to break off his speech, because of the people's departure and fleeing from him, and that after he had spoken unto them, and inquired the cause of their fleeing from him, then he covered his face. But it is like that the people at the very first sight of Moses were afraid to come near him: and that thereby Moses perceiving the reason covered his face. And that he had cast the veil on his face before he began to speak, and that the people had fled from him before, it is evident, because Moses had called them unto him, as afraid to come near.

2. Tostatus thinketh, that as Moses spake unto the people, he sometime uncovered his face, that they might see his glory, and the more reverence his ministry, and sometime he covered it, because they were not able continually to behold that brightness. But it is manifest, verse. 35. that Moses always kept his face covered, till he went in to speak with God.

3. Simlerus thinketh, that primum aperta facie populum allocutus est, at the first time Moses spake unto the people with open face, that they might be the more moved and affected with the sight of that glory: but after that he used to cover his face. But the Apostle showeth, that the people could not behold Moses face for the glory of his countenance, &c. They did not then behold it first or last, while his face shined.

4. Some Hebrews (as Lippoman writes) do think that Moses spake to God and to the people with uncovered face, and at all other times he covered his face: but it may be gathered out of the 35. verse, that at all times, until Moses went in unto God, his face was covered. And the difference was in this, that Moses uncovered his face before God, (for there was none to be dazzled with that sight) but when he shown himself and spake to the people▪ his face was covered.

5. Therefore the truth is this, that as soon as Moses perceived by the people's fear in not coming near, that his face shined, he then covered his face, and so spake unto the people: yet need we not with Oleaster to transpose the words: He put a veil upon his face, and so finished to speak unto the people : but either we may read with Junius; While he had finished to speak unto the people, he put a veil: or rather to read it in the preterpluperfect tense, and he had put a covering upon his face, Genevens. for as Oleaster reasoneth, he had most need then to put a veil before his face, when he spake unto the people. So also Cajetan ; in speaking unto God his face was uncovered: Homines autem alloquebatur facie vela • a ; But he spake unto men with veiled face, lest that those shining beams might have hindered their sight.

QUEST. LII. What the vailing of Moses face signifieth.

6. THe mystical meaning of this veil before Moses, the Apostle showeth, 1 Corinth. 3.13. That the children of Israel should not look unto the end of that, which should be abolished : which Augustine understandeth thus, Christ is the end of the Law, &c. Rom. 10.4. Signum erat, quia in lege Christum intellecturi non erant ; It was a sign, that they should not understand Christ in the Law. 2. And the Apostle also maketh this a prophetical type, of the blindness of the Jews unto this day, over whose hearts a veil is still spread in the reading of the Law, that they do not perceive the spiritual sense thereof. 3. Origen more generally applieth it: that when Moses, that is, the Scriptures are read, velamen super cor eorum, there is a veil over their heart that read, but understand not. 4. It signifieth also the veil of ignorance, which is spread upon our hearts by nature, which until it be removed by Christ, we cannot understand the truth of God, Simler.

QUEST. LIII. How long the shining of Moses face continued.

Vers. 35. THerefore Moses put the covering upon his face, &c. 1. Some think, that the glory of Moses countenance continued no longer, than until he had delivered his message unto the people, and declared the Lord's commandments unto them. But the contrary is convinced out of the text in this place, which showeth, that Moses used when he went in to God, to uncover his face, and when he went out to cover it: it seemeth then, that more than once or twice Moses did thus. And that the shining of his countenance did continue some while after.

2. Ambrose saith, Quamdiu vixit Moses, & alloquebatur populum, velamen habuit in facie, &c. As long as Mose • lived, and spake unto the people, he had a covering on his face. But Joshua after Moses death spake unto them with open face: which signified, quod venturus esset verus Jesus, that the true Jesus should come, who should take away the veil of their hearts, that turned unto him. So Ambrose. Tostatus would confirm the same by these two reasons: 1. Seeing God had given Moses this gift, not setting down any time, how long it should continue, he would not take it away from him, but upon some evil demerit of Moses : but he continued in God's favor so long as he lived. 2. Seeing this glory was an honor unto Moses, if the Lord had taken it from him, it would have been as great a disgrace and dishonor, as it was before an honor.

Contra. 1. Christ also was transfigured in the mount, his face did shine as the Sun, he continued still the beloved Son of God, yet that glory remained not still in his countenance, therefore that argument doth not follow. 2. And the ceasing of his glory in Moses, was no more disgrace unto him, than it was to Christ, to have his face shine before his three Apostles in the mount, and not afterward, when he came down to the rest of his Disciples. 3. That typical allusion between Moses and Joshua, being not grounded upon the Scripture, doth serve only for illustration, it proveth not.

3. That Moses face then had not his shining brightness while he lived, it is the more probable opinion, upon these reasons: 1. Signs were no longer to continue, but until the things signified were confirmed: this shining of Moses countenance was a sign of God's favor and reconciliation with the people; this being confirmed, and the people thereof persuaded, the sign might cease. 2. As long as Moses face shined, the people were afraid to come near. But afterward they presumed not only to come near him, but Cora, Dathan, and Abiram resisted him to his face, Numb. 16.3. It seemeth that then his face shined not. 3. The Apostle calleth it, 〈 in non-Latin alphabet 〉 , glory, which was to be abolished, 2 Cor. 3.7. It was therefore a transient and passing, not a permanent glory. 4. Christ's glory and shining brightness in the mount, continued not all his life, who was greater than Moses.

QUEST. LIV. Whether Moses face continually shined, or only at certain times.

BUt it cannot certainly be determined, how long Moses held this brightness: it is like so long, till the Tabernacle which he had pitched without the host, was brought into the campe, and so the Lord was known perfectly to be reconciled: but of this there can be no certainty.

1. Some think, that Moses had not this shining in his face continually while it lasted with him, but that while he was conversant among the people, his face did not shine; but when he went in unto God, the brightness was renewed, and then he came forth, and covered his face when he spake unto the people.

2. But it is evident out of the text, that Moses face continually shined, while this brightness remained with him: for when he went in unto the Lord, he removed the covering from his face: his face then shined before he went in unto the Lord, for otherwise he needed not to have covered it: his brightness then was not renewed always when he went in, but he had it before. Yet it may be granted, that when he went in unto God, aliqualiter suscipiebat augmentum, it might receive some increase and augmentation, Tostat. quaest. 28.

4. Places of Doctrine.

1. Doct. God only writeth in the heart.

Vers. 1. HEw thee two tables of stone, and I will write. As Moses hewed the stone, and prepared the tables, but God did write in them: So man may move, exhort, prepare, and stir up. But God only, docet intus, teacheth inwardly, writing in men's hearts by the finger of his Spirit, Ferus. As Paul may plant, Apollos water, but God giveth the increase, 1 Cor. 3.6.

2. Doct. Sin is no substance.

Vers. 7. FOrgiving or taking away iniquity. If God take away iniquity and sin, and yet spareth sinners: then there is great difference between sin and the sinner: it followeth then, that sin is not a substance, but an accident, Marbach. The Apostle defineth sin to be a transgression of the Law, 〈 in non-Latin alphabet 〉 , 1 John. 3.4. as then justice and righteousness, which is obedience to the Law, is no substance, but grace infused: so sin, which is the transgression of the Law, is an evil quality or habit, no substantial thing.

3. Doct. God's general promises must be specially applied by faith.

Vers. 9. PArdon our iniquity and sin. God had proclaimed himself before to be merciful, forgiving sin. But Moses is not contented with a general apprehension of God's mercy, but laboreth for a particular assurance thereof: so it sufficeth not generally to know the attributes of God, nisi specially fide applicemus, unless we make special application of them by faith, Pelarg. As S. Paul saith of Christ, Who loved me, and gave himself for me, Galath. 2.20.

4. Doct. Of the right manner of praying.

Vers. 8. MOses made haste, and bowed himself, &c. Moses here teacheth us a right form of prayer. 1. First, though he had prayed before, yet he prayeth again, teaching us to pray often. 2. He humbleth himself, bowing to the ground. 3. He prayeth in secret in the mount, lifting up his mind unto God. 4. He is not long in prayer, but compendious. 5. He prayeth not for himself only, but for the people. 6. He ascribeth all to God's mercy, confessing his and the people's sins. If we follow this pattern, and president in our prayers, we cannot pray amiss, Simler.

5. Places of Controversy.

1. Controv. That reconciliation is not denied unto any upon their repentance.

Vers. 1. HEw thee two tables. In this chapter is set down the reconciliation between the Lord and his people: who although they had committed a great sin, yet the Lord upon their repentance receiveth them to mercy. Which confuteth the error of the Novatians, who denied pardon or reconciliation to them, which had sinned against their conscience, Marbach. Whereas both David after those two great sins of adultery, and murder, and Peter after his denial of Christ, were upon their repentance restored to God's favor.

2. Controv. That man cannot prepare his own heart.

PRocopius giveth this note, that whereas the Lord did both prepare the first tables, and writ in them, it signified, that God first, suo spiritu paravit cordis tabulas, & suo spiritu impressit, by his Spirit prepared the tables of the heart, and by his Spirit printed them: but these second tables of the heart, quilibet per poenitentiam praparet, everyone prepareth by repentance. But it is not in man's power to prepare his own heart, who of himself cannot think▪ a good thought, 2 Cor. 3.5. God only must open our heart, as he did the heart of Lydia, Act. 16.14.

3. Controv. All sin against the holy Ghost irremissible.

Vers. 7. FOrgiving iniquity, transgression, and sin. Cajetan noteth hereupon: that, Quodlibet peccati genus veniam apud Deum invenit, &c. there is no kind of sin which doth not find forgiveness with God. And whereas it is said in the Gospel, that sin against the holy Ghost shall never be forgiven: it is not contrary to this: hîc est sermo de venia peccatorum ex parte Dei ; for here is speech of forgiveness of sin on God's behalf, there ex parte peccantis indispositi, on the behalf of the sinner which is not disposed to repentance: and so he concludeth, that, regulariter, ordinarily, such shall not obtain pardon, &c. So herein he seemeth to concur with Bellarmine, that sin against the holy Ghost is not simply irremissible, sed non ordinary, & ut plurimum, but not ordinarily and for the most part.

Contra, 1. We grant indeed, that in respect of God's omnipotency, and all-sufficient and abounding mercy, there is no sin that is unpardonable: yet in respect of the invincible hardness of heart in such impenitent sinners, which cannot repent, it is irremissible. 2. The Apostle saith, It is impossible that such should be renewed by repentance: such namely as sin against the holy Ghost. If then it be impossible for any sin to be forgiven without repentance; and it be impossible for such to repent, then it is impossible for such to be forgiven. See more hereof, Synops. Centur. 4. error. 73.

4. Controv. The Virgin Marie not privileged from sin.

Vers. 7. ANd not making innocent. But the Latin text readeth thus, Nullus apud te per se innocens est ; None of himself is innocent before thee: which text, as they read it, doth include, that none are innocent before God, and so consequently that the Virgin Marie was not free from actual sin, much less original: which question, though it be not yet defined in the Roman Church, yet Tostat. quaest. 8. thinketh it more probable, that the Virgin Marie was not conceived in original sin; and then he maketh this answer, that true it is that none is innocent before God, per se, of themselves, yet with God it is all one, as in his mercy, ex nocente innocentem reddere, &c. he can make a sinner to be innocent, so, ne nocens esset, efficere, he can bring it to pass, that they should not sin at all. But the question is not here, what God can do, but what he doth. Let him, or any other Romanist show a text of Scripture, for this privilege of the Virgin Marie, that she was exempted either from original or actual sin: this only was peculiar unto Christ, that he was in all things like unto us, sin only excepted. And she her self acknowledging Christ to be her Savior in her song, saying, My spirit rejoiceth in God my Savior ; confesseth therein, that she was a sinner. The Romanists then must look for small thank at the Virgin Mary's hand, who would fasten upon her such a blasphemous conceit, to be free from original sin. See more hereof also, Synops. pap. Centur. 2. er. 79.

5. Controv. Images not to be tolerated.

Vers. 15. BReake their images in pieces, &c. for thou shalt bow down to no other god. Osiander here giveth this corrupt note: Vbi ergo nihil est periculi ab adoratione, ibi nihil est periculi à statuis, &c. Where therefore there is no danger of adoration, there is no danger to be feared from any images, &c. Therefore he thinketh that such images, as are not adored may stand. Contra. 1. Nay, the Lord in this place would have the occasion of stumbling removed, and images to be defaced, lest the people might be corrupted by them: and therefore, Deut. 7.5. they are simply commanded to break down their images, because they were an holy people unto God. 2. And if it shall be said, that the Israelites were weak and prone to idolatry, and therefore are so charged: the Apostle also reviveth the same precept, Babes, keep yourselves from idols, 1 John. 2.21. showing that even now also under the Gospel, there is like danger to be feared from images and idols.

6. Controv. Christ's and Moses forty days fast cannot be imitated.

Vers. 28. HE was with the Lord forty days, &c. The Romanists are ridiculous, in grounding their forty days fast yearly upon this example, and our blessed Savior's fasting forty days. 1. The miracles which the Prophets and Apostles wrought, scimus nobis ad confirmationem veritatis, non ad imitationem proponi, &c. we know are propounded unto us for the confirmation of the truth, not for imitation, Gallas. We may as well imitate Christ, in his walking upon the sea, and other miraculous works, as in fasting forty days. 2. Our blessed Savior, so likewise Moses did eat nothing at all: but they feed delicately in their fasts. 3. Christ fasted but once, they enjoin this fast yearly, Gallas. 4. Christ fasted, ut Evangelio plenam fidem acquireret, to win credit to the Gospel, as Moses did to the Law: unless then they bring in a new Gospel, no such fast for religion sake is to be enjoined, Calvin.

7. Controv. That Enoch and Elias are not preserved in their bodies in Paradise.

Vers. 28. HE did neither eat bread, nor drink water, &c. Tostatus thinketh, that as Moses was preserved in the mount, without any natural decay at all, forty days and forty nights: so Enoch and Elias are kept still in Paradise by the power of God in their bodies, to return again in the latter days, to turn the hearts of the fathers to the children, quaest. 23, 24. Contra. 1. If he mean they are kept in the terrestrial Paradise, that cannot be: for seeing all the earth was overflowed in Noah's flood, how could Enoch live there? 2. And in heaven they are not with their bodies, for Christ was the first, as Origen saith, Qui carnem evexit in coelum ; Which carried his flesh into heaven. 3. Concerning that prophecy of the coming of Elias, it was fulfilled in John the Baptist, as our blessed Savior saith: If ye will receive it, this is Elias, that was to come, Matth. 11.14. See further of this question, Synops. Centur. 5. error. 32.

6. Moral observations.

1. Observ. God giveth more than we ask.

Vers. 10. I Will do marvels such as have not been done, &c. Moses only asked of God forgiveness, and that he would go with them: the Lord granteth more, to do such wonders for them, as never were seen. Such is the Lord's bounty, that he giveth more to his servants than they ask: as unto Solomon, that desired wisdom, he gave both honor and riches, Simler.

2. Observ. God will protect his children being occupied in his service.

Vers. 24. SO that no man shall desire thy land. Such care hath God of those that are occupied in his service, that he will then most of all protect and defend them: as the Israelites, while they went up to appear before the Lord, are promised, that no detriment should befall them in the mean time at home, Gallas. Like as when the enemies came upon the Israelites in Samuel's time, while they were assembled in prayer, yet they were delivered, 1 Sam. 7.

3. Observ. God will provide all things necessary for them that serve him.

Vers. 28. HE did neither eat bread, nor drink water. While Moses attendeth upon God, he hath no need either of meat or drink: this was miraculous, and extraordinary in Moses, yet it teacheth, that God will provide for those all things necessary, that prefer his glory and service before all other things: as our blessed Savior saith, Matth. 6.33. Seek first the kingdom of God, and his righteousness, dnd all things shall be ministered unto you.

4. Observ. God's children are not proud of their gifts.

Vers. 29. MOses wist not that the skin of his face shone bright. Lippoman hereupon noteth: Ignorabat Moses propriam gloriam, &c. Moses knew not his own glory, for the Saints do not acknowledge their excellency, but are humble, &c. As the Apostle saith, If any man think that he knoweth anything, he knoweth nothing yet, as he ought to know, 1 Cor. 8.2.

5. Observ. God lighteneth men's hearts by prayer, and hearing the Word.

ANd as Moses in talking with God, had his face lightened: so in our prayers, and hearing the word of God, accenditur in mentibus nostris nova lux, &c. a new light is kindled in our minds, as the two Disciples which went to Emmaus, felt their hearts to burn within them, while Christ opened unto them the Scriptures.

1. The Method and Argument.

H Itherto from the 31. chapter hath been set forth, the let and impediment unto the work of the Tabernacle, by the sin of the people, and their reconciliation: now unto the end of the book, is declared their diligence in obedience in the work of the Sanctuary, both of the people in bringing stuff, of the workmen and artificers in framing and working it, of Moses in approving and disposing of it.

This chapter hath three parts: 1. A rehearsal or repetition of the former charge given them: first there is an interdict and prohibition, that they work not upon the Sabbath, to verse. 4. then a commandment and charge: 1. Concerning the people, what they shall offer, to verse. 10. 2. How it shall be ordered and disposed, and to what end, to v. 20.

2. Then there is declared how forward they were in offering; both what was brought, not only gold and silver and precious stones, but other things of less price, as rams skins, badgers skins: and by whom they were offered, by the men, women, and Princes, to verse. 30.

3. Then the institution of the workmen is expressed: 1. Who they were. 2. What gifts they were endued with. 3. To what end, not only to work themselves, but to teach others, verse. 35.

2. The divers readings.

Vers. 22. Hookes, or buttons, earings, rings, and studded girdles, I. better than, rings and chains, B. or, rings and bracelets, G.L.S.C. or, rings and aprons, A. the ornaments of the nether parts; it is not like they offered such: the word is 〈 in non-Latin alphabet 〉 , chumaz, which Junius interpreteth cingula • bullatas, studded girdles, here, and Numb. 31.50.

Vers. 34. Both him, and Aholiab, &c. that is, God hath called both him, and Aholiab, Iun. So also the vulgar Latin putteth it in the accusative likewise, A.P. better than, in the nominative, as V.B.G.S.C. For so it hath no gramatical construction with the precedent sentence.

3. The questions discussed.

QUEST. I. Why the precept of keeping the Sabbath is so often inculcate.

Vers. 1. IT shall be unto you the holy Sabbath of rest, unto the Lord. 1. Cajetan thinketh, that this is the reason, why the precept of the Sabbath is here iterated, because Moses, propositurus ceremonialia, being to propound ceremonial Laws, beginneth with the chiefest of them, which is concerning the Sabbath. But the preamble, verse. 1. These are the words, which the Lord hath commanded, that ye should do them, showeth, that Moses speaketh not only of ceremonial, but moral duties also, which were to be done and performed by them, Marbach.

2. But there are two reasons of this repetition, one, lest they might think, that they might intermit the rest of the Sabbath, because of the works of the Sanctuary: for the which reason this precept was urged before, chap. 31. Iun. Marbach. Pelarg.

3. The other reason is, because this precept, religions caput, & totum Dei cultum continet, &c. doth in a manner contain the head of religion, and the whole worship of God, because upon the Sabbath they were taught their whole duty toward God: therefore the neglect thereof would tend to the ruin and decay of all religion, Gallas. Simler.

4. And this precept is so often inculcate to admonish us, Primo omnium Dei regnum quarendum esse ; That first of all we must seek the kingdom of God, Osiander.

QUEST. II. Whether it were simply forbidden the Israelites to kindle fire upon the Sabbath.

Vers. 3. YOu shall kindle no fire throughout all your habitations, &c. 1. The Hebrews were so strict in keeping the very letter of this Law, that they thought it not lawful to strike fire out of a stone or iron, nor to light a candle but for the sick, nor to put out a fire: and if they made a fire to warm them by, they were not to kindle it with bellows, but with reed, Oleaster. And therefore the Jews used to hire Christians to make their fires upon the Lord's day, Lippomnn. But this their superstition was convinced by their own practice in the Tabernacle, where the Priests did keep fire on the Lord's day upon the Altar, which was never to go out.

2. Some of our own Writers think, that by this they were forbidden to make a fire, ad calefaciendum, to warm them by. And therefore the man that gathered sticks upon the Sabbath day was stoned to death, Gallas. But seeing the Sabbath was made for man, that is, for his good, not for his hurt: there was no doubt, but in extremity of cold, for the preservation of their health, it was lawful for them to warm them at the fire: the man was put to death for gathering sticks, not for kindling of a fire, and he did it with an high hand, that is, of an obstinate mind, as may be gathered, Numb. 15.30.

3. Some think, that only such kindling of fire is forbidden, ex quo lucrum sperari posset, whereof they made gain, as in furnaces and forges, Vatab. But the words are general, that not only in their shops and forges, but throughout all their habitations, they should not kindle a fire.

4. Therefore, I prefer rather Cajetanes opinion: that it is not simply forbidden to kindle a fire, but relative ad coquendum, with relation to the seething and dressing of their meat, which asked much business, and great preparation: they were to prepare their meat the day before, Exod. 16.23. which shown a difference between the Sabbath and other festival days, wherein it was lawful for them to dress their meat, as in the Pasch, chap. 12.16.

5. R. Abraham, Ibn Ezra, did hold it lawful to kindle a fire upon the Lord's day, to warm them by, though not to dress their meat: whereupon the other Rabbin's would have pronounced him an Heretike, and they writ a book against him under the name of the Sabbath, as though the Sabbath it self had spoken against him. But as herein Ibn Ezra did hit upon the meaning of the Law, yet he was deceived in another point: that though it were not lawful to kindle a fire upon the Sabbath, from the rising of the Sun, to the setting thereof, yet they might do it in the night before. But they used in the account of their feasts, to begin from the evening before, as they began the feast of unleavened bread upon the 14. day at even, Exod. 16.18. They observed then their feasts according to the natural day, which contained both the day and the night, not after the artificial, from Sun to Sun, Tostat. qu. 1.

6. This precept of not kindling a fire upon the Sabbath, must be understood, extra casum necessitatis, beside the case of necessity, Marbach. For otherwise to kindle a fire to dress meat, rather than to starve, and to comfort the sick was not forbidden.

7. It is added throughout their habitations, that is, their private dwellings, for otherwise in the Tabernacle they did kindle a fire, and do other bodily works, which concerned the service of God, Tostat. quaest. 1.

QUEST. III. Why the Lord would have his Temple built sumptuously.

Vers. 5. LEt him bring an offering to the Lord, gold, silver, &c. 1. Moses to show his faithfulness in executing God's commandment, neither adding thereto, nor taking anything therefrom, repeateth in these chapters, this and the rest following, almost the same things verbatim, which were prescribed before to be made concerning the Tabernacle, chap. 25, 26, 27, 28. Gallas. And therefore the Reader is to be referred to the large treatises and questions there handled, if he desireth in anything to be satisfied. 2. The people then had both silver and gold, and other jewels, which they brought out of Egypt with them: neither had they bestowed all upon the golden Calf. 3. It so seemed good unto God, that his Tabernacle should be built sumptuously, ne veri Dei cultus esset inferior gentilium cultu, that the true service of God should not be inferior unto the false worship of the Gentiles: and involutum fuit Christi corpus, Christ's body was wrapped up in these ceremonies, they were types and figures of things to come, Simler. 4. Now such sumptuous cost is not required in God's service, his worship being spiritual; for the body being come, the shadows are ceased: only a comeliness and decency is to be observed in the edifiers belonging to God's service, with seemly ornaments, Simler.

QUEST. IV. Whether one may offer himself to the calling of the Ministry.

Vers. 10. ALL the wise hearted shall come, &c. Moses willeth such as God had endued with gifts, to offer themselves to do the service of the Tabernacle. So it is not unlawful for those, which know themselves to be fitted and prepared with gifts, to offer themselves in a modest and orderly sort, unto the Ministry of the Gospel: these conditions being observed. 1. They must humbly acknowledge to have received all their gifts at God's hands, and that without his grace and help, no vocation or calling can prosper: as John the Baptist saith, A man can receive nothing, unless it be given him from heaven, John 3.27. and therefore their desire must be to refer all their gifts to God's glory. 2. They must submit themselves with lowliness to the judgment and trial of those, penes quos est legitima vocatio, unto whom belongeth the outward lawful calling, and approbation of men: for the Apostle saith, The spirits of the Prophets are subject to the Prophets, 1 Cor. 14.32. 3. They must take heed they enter not by unlawful means, as by gifts and bribery to corrupt those, to whom the allowance and approbation of them belongeth, that are to enter. In this manner for one to offer himself, is not to be an intruder, but such an one is rather to be held as called of God, Marbach.

QUEST. V. Of the liberal and frank offering of the people.

Vers. 21. THou all the Congregation of the children of Israel departed, &c. 1. In that they departed from Moses, it showeth their deliberation and consultation with themselves, which commendeth their discreet liberality, that they would do nothing rashly: for it falleth out oftentimes, that he qui subit • fervore beneficus est, which is liberal upon a sudden heat, doth afterward repent him. 2. They came and offered willingly, not of constraint, Marbach. Some think this is added, Everyone whose spirit made him willing came, and brought, to show a difference between the willing and unwilling: but it rather showeth, that there was none found, but brought willingly according to their ability. 3. As by the manner, their liberality appeareth, so by the persons that offered, not only men, but women, not the Princes only but the people, and as well the poor as the rich, Pelargus. 4. So also it is made manifest by the gifts which they offered, not only silver, gold, but even the Jewels and ornaments of their bodies, earings, rings, bracelets: even the nice and dainty women were willing to forgo such things, Marbach. 5. And herein their repentance did show it self, that quae luxui antea servierunt, &c. the things which before they abused to wantonness (and superstition) are now consecrated to the service of the Tabernacle, Simler.

QUEST. VI. Why the women offered by themselves.

Vers. 22. THe men came with the women. 1. The word is ghal, which signifieth upon: which Oleaster understandeth thus, that the women were most forward, and came first, and then the men came upon them, that is, after them. 2. Or he thinketh, mention is made of men and women to signify the great throngs and companies that came, men and women together. 3. But direct mention is made of the women, to show their ardent affection, in not sparing to give their own jewels, Marbach, And herein also was signified: Deum non aspernari operas mul •• rum ; That God despised not the service of women toward the work of the Tabernacle, Lippom.

4. The women offered by themselves, but not without their husbands consent: for all things were done in order: the superstitious women allege, Ierem. 44.19. That they did not pour out their drink offerings to the Queen of heaven without their husbands: much more would not these devout women offer to the Lord's work, without their husbands consent. And though the husbands only should have offered for themselves and their wives by mutual consent, it had come to one effect, and should have been alike acceptable unto God: yet it contenteth the devout women better, that they offer with their own hands. As when a sum was taken of the people, everyone put in half a sicle for himself, Tostat. quaest. 2.

QUEST. VII. Why the workmen are named.

Vers. 30. THe Lord hath called by name Bezaleel. 1. Marbachius thinketh, that this narration of the workmen went before the offering of the people, that they knowing who should have the disposing of their gifts, might be more encouraged to bring: but it is like, that as the Lord after the description of the Tabernacle, and what everyone should bring toward it, last of all made mention of the workmen, chap. 31. so Moses observeth the same order. 2. Cajetan saith, that Moses signifieth, who should be the chief workmen, ne • riatur contentio inter artifices, that there should be no contention among the workmen. 3. But that other note of Cajetan is not so good: that whereas it is said, He hath filled him with the spirit Elohim of God: he by elohim, understandeth a Judge, that God had made him a Judge or Umpire, relative ad alios artifices, in respect of other artificers. 4. I prefer rather Osianders collection, that, out of these words, Jehovah filleth him with the Spirit of God, proveth the Trin •• y, for there is one person of Jehovah, which filleth another of the Spirit wherewith he is filled, and the third of the Son of God, whose Spirit it is.

4. Places of Doctrine.

〈…〉 Law of the Sabbatical rest, how moral.

Vers. 3. 〈…〉 The Sabbath is taken two ways, either precisely for the seventh 〈…〉 of the Law, and is abolished, or simply for a day of rest set apart for the 〈…〉 there is no nation almost which had not some festival days, for the 〈…〉 wherein although they diversely erred, yet it showeth that it was 〈…〉 , and consequently was moral, that some time should be appointed. 〈…〉

2. Doct. The liberty of Christians is greater in the Sabbatical rest, than of the Jews.

BUt yet the rest of the Lord's day is not so strictly now enjoined, as under the Law, sed nunc liberalius nobiscum agit, but now under the New Testament God dealeth more liberally with us: some works are such as do hinder the service of God, which are by no means now to be done, nisi cogat necessitas, unless necessity contstrain: other works there are, which are not such an impediment unto God's service, which may be done upon the Lord's day, yet so, as God be first served: so frugalem ci • um parare, to prepare frugal meat upon the Lord's day, it is lawful, but not sumptuous, and curious diet, for that would draw away the mind from God's worship, Marbach.

3. Doct. The ministry is to be maintained.

Vers. 5. LEt him bring an offering. As the people then offered toward the Tabernacle, so now the Ministers of the Gospel must be maintained by the gifts and oblations of the people, for God hath so ordained, that they which preach the Gospel, should live of the Gospel, 1 Cor. 9.14. Simler.

5. Places of Controversy.

1. Conf. Against freewill.

Vers. 21. EVery one, whose spirit made him willing. The Romanists do hereupon fondly ground their error of free will: for their willingness excludeth not the grace of the spirit, qui iutu • operatur velle, which inwardly maketh willing, Marbach. It is afterward said, verse. 31. That God filled Bezaleel with the spirit of wisdom: whereupon Basil giveth this note, Vae homini illi, qui prudentia sua causam Deo non adscribat, &c. Woe unto that man, which ascribeth not the cause of his wisdom unto God.

6. Moral Observations.

1. Observ. God refuseth not the smallest gifts of his children.

Vers. 23. BLew silk, badgers skins. Everyone brought somewhat toward the 〈◊〉 of the Tabernacle, he that had not silk, or gold, or such like, brought rams skins, 〈◊〉 skins, &c. God will accept of the meanest gift, which is offered with a good heart, as he comme •• 〈◊〉 the widows mite, Pelarg.

2. Observ. What true nobility is.

Vers. 34. OF the tribe of Dan. This was an obscure tribe, but this gift of wisdom which God bestowed on him, made him noble: so as Jerome saith, Summa apud Deum nobilitas, clarum esse virtutibus ; It is high nobility with God to excel in virtue, Pelargus.

3. Observ. Gifts must be communicated by one to another.

HE hath put in his heart to teach. Many that have skill, of envy refuse to teach others, and refuse to have associates. But these willingly impart their knowledge to others. So the Apostle exhorteth us, one to edify another, 1 Thessal. 5.11.

1. The Method and Argument.

T His chapter hath two parts: 1. Is set forth the preparation to the work of the Tabernacle, to verse. 8. 2. The working and making of the Tabernacle, to verse. 38.

1. In the preparation is declared: 1. The diligence of the workmen, verse. 1. and their faithfulness in taking no more stuff than sufficed, verse. 5, 6. 2. The care of Moses in calling, and encouraging the workmen, verse. 2. his faithfulness in delivering unto them, all that was brought unto him, verse. 3. 3. The liberality and willingness of the people is set forth, in bringing more than sufficed, verse. 3.

2. Then followeth the description of the making of the Tabernacle. 1. Of the curtains, both the first and principal made of fine linen, blew silk, purple, and scarlet, with their strings and taches, to verse. 15. then the second curtains of goats hair are described, with their strings and taches, to verse. 19.

2. Then the coverings were made of rams skins, and badgers skins, verse. 19. 3. The boards of the Tabernacle are made with their tenons, sockets and bars, to verse. 35.

4. Lastly, the two veils with their pillars, and the fashion there 〈◊〉 are described, verse. 35. to the end.

2. The divers readings.

Vers. 22. For the Southside full south, G. better than, on the southside, L.C.S. cum cater. For there are two words here used, temanah, and negebh, which signify the South: or then, on the Southside, toward the right hand, I. for temanah, being put alone, is only taken for the South, Numb. 2.10.

For the rest of the differences in the translations, where most doubt is, see before the divers readings, chap. 26. it were both a tedious work, and unnecessary to note all the corruptions in the Chaldee, Septuagint, and Latin translation, where they do add to, or take from the original: only those differences are worthy of note, which do arise by the divers taking of the original.

3. The questions discussed.

QUEST. I. Wherefore Moses maketh such a large rehearsal of those things before described, chap. 25, 26, 27.

Vers. 8. THey made for the Tabernacle ten curtains, &c. 1. As the use is in public buildings, that the workmen have a certain inventary or plot given them, which they follow in their work, and according unto the which they make every part: so Moses here showeth how the workmen followed that plot and form, which before was prescribed them, chap. 26. Iun. Analys. This therefore was no needless repetition, but a necessary relation, which served for the direction of the workmen.

2. And, magni interfait ex comparatione perspici, &c. it was to great purpose, that by this comparing of their work with the form and prescription, it might appear how exactly the workmen did contrive everything, according to the direction given them, to teach us, that nothing is to be done in God's service according to our invention, but as the Lord himself hath prescribed, Calvin. Marbach.

3. Compositio Tabernaculi fuit umbratilis concio, &c. The making of the Tabernacle, was a shadowing forth of the incarnation of the Son of God, the true Tabernacle: these then being the types and shadows, were at large to be rehearsed and expressed. Wherefore this must not seem unto us, commemoratio supervacanea, a superfluous rehearsal, Osiander.

QUEST. II. Why the same order is not kept in the making of the Tabernacle, which was observed in the prescription.

THis further here may be observed, that the workmen do not keep the same order in the framing and building of the Tabernacle, which Moses followed in the prescription, chap. 25, 26. for there in the first place are described the Ark, with the Mercy seat, the golden table, and the golden candlestick, then the curtains with the covering, boards, and veils, chap. 26. But here the first things rehearsed to be made, are the curtains and boards: the reasons whereof are these: 1. That which is the first in the deliberation and consultation, is the last in the execution: according to that saying in schools, Quod primum est intention, est ultimum in executione ; That which is first in the intention, is the last in the execution: so there, because the Ark was the end why the Tabernacle was made, it was first thought of in the consultation: but the Tabernacle is first made, because in the execution, the means which are directed to the end, are first taken in hand: to this effect Junius in Analys. 2. There the order of excellency is observed: the Ark with other instruments, being the chiefest things, are first named; here the order of time is followed: for the first, the Tabernacle, which was as it were the house, must be made before the Ark, which should be there placed, be undertaken, Gallas.

QUEST. III. Whether the middle bar were only in the West-end.

Vers. 33. HE made the middle bar to shoot thorough the boards. Whether this middle bar went quite thorough the boards in the midst within, is handled at large, quest. 22. chap. 26. whither I refer the Reader: here only this point shall be briefly touched, whether this middle bar were only in the West end of the boards, and not on the sides.

1. Tostatus thinketh it was only in the west end, because it is said, it went thorough from corner to corner; but on the sides there was but one corner, where it joined with the west end: neither was there any need of a middle bar for the sides, but only in the ends to hold both the sides together, Tostat. qu. 2.

Contra. 1. Though the Latin Interpreter read, from corner to corner: yet the Hebrew word, hakatzeh, properly signifieth an end: so it must be translated from end to end, as Vatab. Pagnin. Montan. Iun. Chaldee, the Septuagint read (to the same purpose) from side to side. 2. The middle bar served not to hold the sides together, for to that end were the two corner boards, which were double: but to strengthen the boards, and to join them one to another: therefore there was the like necessity of this middle bar also in the sides, as well as in the end.

2. Wherefore the better opinion is, unumquodque ex tribus lateribus habuisse talem v • ctem, that every of the three sides had such a bar, Osiander. For this middle bar was one of the five rank of bars, which was in the midst: now every side had these five orders, or ranks of bars, as is evident out of the text.

QUEST. IV. To what purpose the hooks upon the pillars served.

Vers. 38. FIve pillars with their hooks, &c. 1. Some Hebrews think, that these hooks served to hang the sacrifices upon, which should be offered upon solemn days. But that is not like, for these reasons: 1. The pillars which the first veil did hang before, had also hooks, verse. 36. but thither were brought in no sacrifices. 2. If the bloody sacrifices had hung upon these hooks, they would have marred and spotted the veils.

2. Therefore these hooks were to no other end, than for the cords to be fastened to, whereon the veils did ride to and fro, Oleaster. The other questions out of this chapter, see handled before, chap. 26.

4. Places of Doctrine.

1. Doct. That all things ought not to be common among Christians.

Vers. 3. THey brought still unto them free gifts. Whereas the people are willed by Moses, to bring their offerings toward the work of the Tabernacle, and afterward, when they had brought sufficient, they are bid to bring no more: this showeth that all things ought not to be common among the people of God; for then there could not be properly any gift, because one should not give of his own, everyone having a like interest in that which was given, Marbach.

2. Doct. It is lawful to possess and enjoy riches.

ANd further, in that some brought jewels of gold and silver, and other precious things: it is evident that it is lawful to possess and enjoy the riches of this world, so they be well gotten, and charitably used and employed, Marbach. Abraham was rich, not only in cattle, but in silver also and gold, Gen. 13.2. and Joseph was a rich man that begged the body of Jesus, Matth. 27.57.

3. Doct. Of the right use of riches.

BUt in the possessing of riches, special care must be had of the right use of them, which is threefold: 1. There is a necessary use of riches, either private, as in the education of children, and other domestical affairs: for he that provideth not for his own, &c. is worse than an infidel: or public in civil duties, as in paying custom, tribute, &c. Rom. 13.7. and supporting other necessary charges of the Common-wealth: and in Ecclesiastical, as in maintenance of the Ministers of the Gospel, Gal. 6.6.

2. There is another use of riches in expenses, non ad necessitatem, sed ad honestatem, not for mere necessity, but for comeliness and honesty. Diogenes would not allow that any should wear a gold ring, or have any other ornaments, or feed of any delicate meat, or use any costly apparel. But as the Scriptures alloweth diversity of callings and degrees among men, so it condemneth not that every man in his order, in his behavior, apparel, maintenance, should be suitable to his degree, so it be done without pride and vain-glory: as Joseph being exalted to honor by Pharaoh, did wear a gold ring, fine linen, and a golden chain; he did also eat and drink of the best.

3. The third use of riches is in liberality and beneficence toward the poor; with such sacrifices God is pleased, Heb. 13. Marbach.

4. Doct. The use of Temples and Churches lawful.

Vers. 8. THey made the Tabernacle. As the Israelites had their Tabernacle, so is it lawful for Christians to have Temples and Churches, and peculiar places for the service of God: yea we refuse not such places as have been superstitiously abused in time past to idolatry, so they be purged from all monuments of superstition. The good Kings of Judah did indeed pull down the houses of Baal, and other idolatrous temples, because it was not lawful for them to have anymore temples but one, namely, that at Jerusalem; but the case is otherwise now with us, Simler.

5. Doct. Of the Church of Christ, the parts, divers kinds, and the signs thereof.

THis Tabernacle was a type and figure of Christ's Church, which is a company of men acknowledging and worshipping the true God, whom Christ doth regenerate and sanctify here with his Spirit, and purposeth afterward to glorify them in his Kingdom.

This Church is either universal and general, or particular. The universal Church, called the Catholic Church, comprehendeth the faithful in all ages, times, and places: and it consisteth of two principal parts, of the triumphant Church in heaven, or the militant here in earth.

This militant Church here in earth is said also to be holy, and without spot, partly by the imputation of the righteousness of Christ, partly because the righteousness thereof is begun here, and perfected in the next world. It is also the seat of truth, because it professeth Christ, the foundation of all truth, yet is it not altogether without spot in this world.

It is two ways considered: it is visible when a multitude do outwardly profess the faith of Christ; and in this visible Church there may be many hypocrites and carnal livers, the invisible is the company or society only of believers, who are known unto God, and not unto the world.

Particular Churches are so said to be in respect of particular countries, cities, or families, which all are in effect but one general Church, as all holding of the same head Christ Jesus.

This Church is known by certain marks, some which are essential unto it: the preaching of the Word, and purity of doctrine, and the right administration of the Sacraments. Some which are peculiar unto it, though not so essential, as the practice of charity, as our blessed Savior saith, By this shall men know that ye are my disciples, if ye one love another: and to be exercised under the cross: for all that will live godly in Christ shall suffer persecution, Marbach.

5. Places of Confutation.

1. Confut. Against excessive giving to superstitious uses.

Vers. 5. THe people bring too much, and more than enough, &c. Lyranus here giveth this note, Hoc possumus diebus istis dicere, &c. we may say the like in these days, that in many places Christian people and Princes have offered too many things to the Prelates and Ministers of the Church above necessity, yea and against the profit of the Church, in respect of the abuse thereof. For many do abuse the goods of the Church unto pomp, and enriching of their carnal kindred. And therefore according to the example of Moses, Superiors ought sinem imponere temporalium augmentationum ; to stint the augmenting of such temporal things. Thus Lyranus. And indeed in former times of superstition, the people of a blind devotion, gave too much to the Church, which to this day by the Roman Prelacie is much abused to riot, excess, and vain pomp. But in these days charity is waxt so cold, that the people had more need to be bid to give to the Church, than to be stinted in their giving.

2. Confut. Churches not more holy in themselves.

NOw further, though the Israelites had but one Tabernacle, and afterward a Temple, that was not, as though it were a more holy place in it self than other: but partly that place was commanded to maintain order and unity in religion: partly it was a type and figure of Christ the true Tabernacle. So Churches now, and the places appointed for God's service, are not more holy in themselves, but they serve for comeliness and order; for otherwise the Lord is everywhere present to the prayer of the faithful: and therefore Saint Paul willeth men, everywhere to lift up pure hands, &c. Simler.

3. Confut. Against superfluous cost in Churches.

THough Moses Tabernacle, and afterward Solomon's Temple, were sumptuously set forth with gold, that is no warrant now for Christians to adorn their Churches with gold and precious stones, as the Papists do their images. 1. That was prescribed to the Hebrews, in regard of their infirmity, to win them from the glorious vanities of the Heathen. 2. Most of those golden instruments had their special uses in the service of the Tabernacle, which being now abolished, there is no longer use of any such. 3. Neither were they simply necessary for God's service; for then he would not have suffered the vessels of the Temple to have been carried into captivity. 4. They had a direct commandment from God, to make the Tabernacle in that costly and sumptuous manner: but no such charge is now given under the Gospel.

The Churches of Christians are to be kept after a comely and decent manner. But two things are here to be taken heed of: 1. That needless and unnecessary cost be not laid upon Churches. Exuperius the Bishop of Tolouse, used to carry the body of Christ, that is, the bread representing his body, in a wicker basket, and the wine in a glass. 2. The necessity of the living members of Christ's Church, must be preferred before the adorning of Churches. Cyrillus Bishop of Jerusalem, and Acacius Bishop of Amida among the Persians, when they saw that the people were like to be famished, melted the Church vessels, and sold them fought the relief of the poor, Simler.

6. Moral Observations.

1. Observ. Peace and concord is required among the spiritual builders of Christ's Church.

Vers. 2. THen wrought Bezaleel, &c. and all the wise hearted, &c. Here is commended unto us consensio eollegarum, the consent of these colleagues and fellow work-men, that they all join together in peace, to set forward the Lord's work, Pelarg. Which should teach the Ministers of the Gospel, that they do not by any unnecessary contentions break the peace of the Church: but like as in the building of Solomon's Temple, there was not heard the noise of an hammer; so much more the spiritual building of the Church, should be set forward without contention.

2. Observ. Ministers must use their gifts with discretion.

Vers. 8. CVrtaines of fine twined linen, of blue silk, purple. Origen hereupon giveth this note, Sciamus miscere aurum cum hysso, &c. quid tibi prodest, ut habeas haec, si uti nescias, &c. Let us also know how to mingle gold with silk, &c. what doth it profit thee to have these things, if thou know not how to use them? &c. Origen commendeth the wisdom and prudence of these artificers, that thereby Ministers should learn to labor also for wisdom, with discretion to use their gifts.

3. Observ. Faithfulness is required in Officers.

Vers. 5. THe people bring too much. Herein appeareth the faithfulness of these work-men, which might have purloined much to their own advantage, but they deal most faithfully, not turning anything to their own private profit, Tostat. qu. 2. So did Joshua, when he divided out the land of Canaan to the children of Israel, he allotted nothing to himself, neither would be his own carver: but when every tribe had received his part, then they cast out a portion for Joseph, Josh. 19.

1. The Method and Argument.

I N this Chapter are rehearsed such things as were before declared, chap. 25. and in some part of the thirtieth. 1. The Ark is described with the Mercy-seat, which was in the most holy place, to verse. 10. 2. Those instruments are made, which were in the Sanctuary without. 1. The table of show-bread with the instruments, to verse. 17. 2. The golden candlestick, with the parts and ornaments, to verse. 25. 3. The golden Altar with the things thereto belonging, to verse. 29. These things are more fully set down, chap. 25. chap. 30. so that it were needless to rehearse them again here.

2. The divers readings.

See before the diversity of translations, in chap. 25. with the which this chapter agreeth verbatim, almost word for word: unnecessary repetitions of the same things may well be spared.

3. The questions discussed.

QUEST. I. How the rings are said to have been in the sides of the Ark.

Vers. 3. HE cast four rings for the corners thereof. This must be understood with a double limitation or exception. 1. Properly the corners of the Ark were either above or below, where the plain superficies did meet with the corners: for a solid angle cannot consist of fewer, quam ex tribus superficiebus trigonis, than of three corner points. But it had been inconvenient for these rings, either to be placed in the corner point above, or below: therefore here the angle or corner is taken for the meeting of the two sides together. 2. Neither yet were they fastened directly in the very corner of all, where the sides joined together, for then the bars could not conveniently have been thrust thorough them: but by the corners are meant the sides near unto the corners, as it is said afterward, that the bars were in the rings by the sides of the Ark, Tostat. qu. 1.

QUEST. II. Why it is said, He made; where the Lord said before to Moses, Thou shalt make.

Vers. 6. HE made the Mercy-seat, &c. The phrase must be observed, that whereas chap. 25. the Lord saith to Moses, Thou shalt make an Ark, thou shalt make a candlestick, thou shalt make a table, and so of the rest: here it is said, He, that is, Bezaleel made the Ark, he made the table, he made the candlestick: The reason hereof is to show the obedience of Moses and the people, lest they might have been thought to have received many precepts of the Lord, and performed few of them. In that therefore the Lord said to Moses, Thou shalt make, there the charge and commandment is given. But now where it is thus rehearsed, and he made, the dutiful and careful performing is expressed of that which was given them in charge, Pelican.

QUEST. III. In what form the branches of the candlestick went up.

Vers. 18. SIx branches came out of the side thereof. 1. Pelican seemeth to think that these branches went up, erectis calamis, with their stalkes upright. 2. But their opinion seemeth more probable, who think that the branches in their going up, semicirculos effecisse, made half circles: for both that form and fashion was more comely to sight, and beside, if they had gone upright, this inconvenience would have followed, that the lamps above where the oil was put for the lights, would not have stood right up, but leaning one way, which had been unfit, both for the droppings of the oil, and the lights would not have burned so clear, nor so bright, if the lamps had not stood even and level, Gallas.

The rest of the questions concerning these instruments and ornaments of the Temple, which are described in this chapter, are before discussed, chap. 25. and chap. 30. in the beginning of the chapters.

4. Places of Doctrine.

1. Doct. Christ our true propitiatory and Mercy-seat.

Vers. 6. HE made the Mercy-seat. The Mercy-seat signified Christ, our true 〈 in non-Latin alphabet 〉 , Propitiatorie, who hath reconciled us to God his Father. The Cherubs upon the Mercy-seat do represent the holy Angels, whose ministry Christ useth in the government of his Church, Pelargus. As the Apostle saith, They are sent forth to minister for their sakes, that shall be heirs of salvation, Hebr. 1.14. Marbach.

2. Doct. Christ both God and man.

THe making of the Ark of wood within, and gold without, did set forth the two natures in our blessed Savior, joined together in one person, the divine and human, Simlerus.

In the Propitiatorie and Mercy-seat are typically set forth the benefits, that we have by Christ: that as the Propitiatorie covered the Ark, wherein was the Law: so Christ, Legem nos accusantem tegit, doth cover and hide the Law which accuseth us, Simler.

But more particularly, the Apostle rehearseth the benefits which we have by Christ, saying, that he is made of God unto us his wisdom, righteousness, sanctification, redemption. 1. His wisdom, in that Christ hath revealed unto us the will of his Father, to give his Son for us, That whosoever believeth in him should have eternal life. 2. He is our Justice, in that he imparted to us both his active righteousness in fulfilling the Law, and his passive obedience in bearing the punishment due unto our sin: so the Apostle saith, Christ is the end of the Law, for righteousness to everyone that believeth. 3. Christ is our Sanctification, in that he doth not only impute unto us his righteousness by faith, but doth also sanctify and regenerate us by his Spirit, enabling us in some measure to keep his Commandments: as the Lord saith by his Prophet, I will put my Spirit within you, and cause you to walk in my statutes. 4. He is our Redemption, in that he hath by his innocent death appeased the wrath of God toward us, as the Apostle saith, Who shall condemn us, it is Christ which is dead, &c. Marbachius.

5. Places of Confutation.

1. Confut. Against such heretics as erred concerning Christ's divine, or human nature.

AS Christ is shadowed forth in the Ark, to be both God and man, so all such are condemned, which do err concerning the divine or human nature of Christ.

As touching Christ's divine nature: 1. Some utterly deny it, making Christ a mere man, and not to have been before he was conceived of the Virgin Marie: in which heresy were Cerinthus, Ebion, contrary to the Scripture, which saith, that the Word, which was made flesh, was in the beginning, &c. John. 1.1.

2. Some confess another nature in Christ beside his humanity, but not of the same substance with God, yet of an higher nature than any creature: so held Carpocrates, Basilides, Arius: but our blessed Savior himself saith, I and my Father are one, John. 20.30.

3. Some affirmed that Christ beside his human nature, consisted also of a divine, yet not begotten of the Father, but making one person with God the Father, as well as being of one substance: so the Sabellians and Patropassians: whereas the Apostle saith, God sent his Son made of a woman, Gal. 4.4. The person then of the Son, and not of the Father, was made man for us.

Concerning Christ's human nature: 1. Some affirmed that he was not a true man, but only in outward appearance: as the Manichees, and Marcionites, who are confuted by Christ's own words, Luke 24.39. Handle me and see, for a spirit hath not flesh and bones, as ye see me have.

2. The Valentinians and Anabaptists hold that Christ had not his flesh of the Virgin Marie, but brought it with him from heaven, contrary to the Apostle, who saith, That he was made of the seed of David, according to the flesh, Rom. c. 3.

3. Some taught that Christ had a true human nature, but in respect of his body only, not of his soul, as Apollinaris Bishop of Laodicea, who is convinced by the words of our Savior, Matth. 26. My soul is heavy unto death.

4. Some grant that Christ took upon him our whole nature, but not our human infirmities. But the Apostle teacheth the contrary, that Christ was in all things tempted: in like sort, (as we are) yet without sin. There are two kind of infirmities, some are personal, as leprosy, blindness, sickness, diseases; these Christ was not subject unto: there are natural infirmities which do belong unto the whole human nature, as weariness, hunger, grief, and such like: these our blessed Savior undertook, that he might be in all things like unto us.

5. Some hold that Christ had a true human nature, but after the uniting thereof, in one person to his Godhead, it was absorpt of his divine nature, which only remained: this was the heresy of Swencfeldius. But we are otherwise taught in the Scripture, that Christ ascended in a true visible human body, and that he shall with the same return again into the world at the latter day, Acts 1. Marbach.

6. Moral Observations.

1. Observ. That we neglect not the time of grace and mercy.

Vers. 6. HE made the Mercy-seat. Oleaster hereupon well observeth, that God appointed a place in the Tabernacle, from whence he was ready to show mercy: but he assigned no place for judgment; whereby is signified, that now is the time of mercy, but afterward cometh judgment. We are taught hereby not to neglect the time of grace and mercy, but to seek the Lord while he may be found: as the Prophet saith, Prepare to meet thy God, O Israel, Amos 4.12.

2. Observ. We must eat and drink, as in God's presence.

Vers. 10. ALso he made the table of Shitti • wood, &c. This table, whereon was set the show bread, which was offered in the name of all Israel; signifieth, that men as being always in the presence of God, sancte uterentur d • nis Dei, should reverently use the gifts of God, Simler. As the Apostle admonisheth, that whether we eat or drink, or whatsoever we do else, all should be done to the glory of God, 2 Cor. 10.

1. The Method and Argument.

I N this Chapter, 1. Is set down the making of such things as belong to the ministry and service of the Tabernacle: first of the holy instruments, as the Altar and Laver of brass, with the fashion of them, and the things thereto belonging, to verse. 9. Secondly, of the holy place, namely, the outward Court, where these holy instruments were to be employed and used, to verse. 21.

2. In the other part of the Chapter are expressed: 1. The order and disposing of these things when they were made, to whose charge and care they were committed, verse. 21. 2. The matter, both whereof they were made, as gold, silver, brass, and what things were made of each of these metals, verse. 23. to the end.

2. The divers readings.

Vers. 8. Of the glasses of the women which came together by troupes, I. which assembled and came together, B.G.P. better than, which exercised themselves, A. or, which fasted, S. or, prayed, C. or, watched, L. the word, 〈 in non-Latin alphabet 〉 , tz • ba, signifieth to gather an army: these devout women came in troops together, as an army.

Vers. 21. These are the things numbered, I.P.C. or, this is the sum, B. the things visited, A. better than, these are the instruments, L. or this was the construction of the Tabernacle, S. or, these are the parts, G. the word is, 〈 in non-Latin alphabet 〉 , pekudai, numbered, counted. See the rest of the divers readings before, chap. 27.

3. The questions discussed.

QUEST. I. Whether there were more than one Laver made.

Vers. 8. ALso he made the Laver of brass. 1. R. David thinketh there were two Lavers, one whereat the Priests washed, the other wherein they washed and cleansed their sacrifices, whereof mention is made, 1 Sam. 2.14. how the Priests boy would come while the flesh was seething, and thrust his flesh hook into the kettle, caldron, pot, or pan, and take out that which came next to hand, ex Oleastro.

2. But seeing mention here is made but of one Laver of brass, it is like there was no more made by Moses direction, but this one to wash in, which might serve both for the Priests to wash in, as also to cleanse the sacrifices: as is before shown, quest. 25. chap. 30. whither I refer the Reader. That caldron mentioned, 1 Sam. 2. was to another end, for therein the flesh of the sacrifices was sod and boiled.

QUEST. II. Of the form and fashion of this Laver.

COncerning the form and fashion of this Laver, it is described before, quest. 24. chap. 30. where it is resolved that it stood upon a shank or foot, and that the Priests did not wash their hands and feet in it, but that the water out of the Laver was let out by certain pipes, as is seen in fountains, and therewith the Priests washed.

Gallasius setteth down another form: describing the Laver like unto a great bowle or bason, standing upon a square frame, with bars and rings on the sides, wherewith it was carried. But this form is inconvenient: 1. Because they could not come by the water, the Laver standing upon the frame, and it having no other feet of it own, it could not stand of it self to hold water. 2. Neither is it like, it being a great massy and weighty vessel, that it was carried by bars on the Levites shoulders. 3. And if it had had any such bars and rings, they should not have been omitted in the description: as the Ark, Table of show bread, the brazen Altar, and Altar of incense, are set forth with their bars.

QUEST. III. How the brazen Laver is said to be made of the women's looking-glasses.

HE made the Laver of the glasses. 1. Cajetan thinketh, that the Laver was not made of the women's looking-glasses: but that the Laver is for the smoothness and brightness, compared to looking-glasses, wherein the women might see themselves. And so he readeth the text thus, He made the Laver of brass, in glasses: for so the preposition 〈 in non-Latin alphabet 〉 , beth signifieth. Herein Marbachius also concurreth with Cajetan.

Contra. 1. By the same reason the brazen Altar, which was covered with bright and polished brass, might be said to be made of glasses. 2. To what end should the women behold themselves in the Laver, as in a glass: they which came of a religious devotion had no mind to trick up themselves there. 3. The preposition 〈 in non-Latin alphabet 〉 , beth, sometime is taken for ex, of, as chap. 35.35. to work all manner of work in blue silk, &c. that is, of blue silk, &c.

2. Some think that the women brought their looking-glasses, and they were set by the work-men into the brazen Laver: wherein the Priests as they washed might see whether any spot remained on them still, Oleaster. Lyranus. Pelican. Lippom. But this had been very inconvenient to hang or set in glasses, where they washed: neither needed they to spy in the glass, the spots of their hands and feet, which were always in their eye.

3. Osiander giveth this interpretation: bemaroth, in the vision and sight of the women was the Laver of brass, which were to worship at the door of the Tabernacle. But this had been then added to small purpose, He made the Laver in the sight, &c. and beside, the word maroth, which cometh of raah, to see, is by the most Interpreters translated glasses, L.S.C.A.P.V.

4. Some think that the Laver was made of the women's glass-cases, which were of brass, R. Salom. Tostat. qu. 4. But the text saith they were made of the glasses themselves, which were divers from the cases.

5. Therefore the truth is, that the brazen Laver was indeed made of the women's looking-glasses, which R. Abraham saith were made some of brass, some of glass, whereat the Jewish women did use to attire themselves: now these devout women renuntiant deleriis suis, do leave their toys, Gallas. and offer these glasses for the use of the Tabernacle; of these brazen or steel glasses was the Laver made, Iun.

QUEST. IV. How the women are said to watch at the door of the Tabernacle.

Vers. 8. OF the women that assembled, &c. the word is tzaba, which signifieth to assemble as an army. 1. R. Salom. hath this conceit, that these women were those which in Egypt, when their husbands were kept under with labor, that they were unlustie for procreation, did attire and make themselves handsome by their glasses, thereby to allure their husbands to have company with them, not for lust, but procreations sake, by which means all that generation, which made a goodly host, were borne; and therefore they are said to lie as it were in warfare at the door of the Tabernacle, because they were mothers of all the warriors. But beside, that this opinion is otherwise improbable, so many thousand women could not watch at once at the door of the Tabernacle.

2. Oleaster thinketh they are so called here, and 1 Sam. 2. The women that watched or warfared, because they were the wives and women of those which went to war: but there were six hundred thousand men of war then in Israel: all their wives could not assemble together.

3. The Septuagint interpret it of them that fasted, the Chaldee of them which came thither to pray, the Latin translateth, quae excubebant, which kept watch.

4. But the best interpretation is, of such women as came thither in troops and companies, like unto an army, and had devoted themselves to God's service, leaving their vanities, offered their glasses wherein they had delighted, Iun. Gallas.

QUEST. V. Of the meaning of these words, the height in the breadth.

Vers. 18. THe height in the breadth was of five cubits. 1. The Latin Interpreter thus readeth, the height of five cubits: but here the word which signifieth breadth is omitted. 2. Some do thus read, five cubits in height and breadth: so the Chaldee, Septuagint, and Genevens. But seeing the breadth and height of the curtain was all one, this had been a superfluous addition in that sense. 3. Therefore it is better thus expounded, altitudo, quae ex latitudine sumitur, the height which is taken by the breadth, Vatab. Iun. So that it is an explanation, what is to be counted the height; that which is the breadth of the curtain lying, is the height of it standing, or hanging.

QUEST. VI. What ministry of the Levites is here understood.

Vers. 21. WHich was appointed, &c. for the ministry of the Levites, by the hand of Ithamar. 1. Some understand this of the appointing out of the work by Ithamar as the chief, and the Levites under him, tanquam ratiociniae scribentibus, as writing and taking the account, Cajetan. But as Calvin well writeth, here Moses speaketh, Non tantum de fabrica, sed de perpetua conservatione ministry, not only of the fabric and framing of the Tabernacle, but of the perpetual conservation and keeping of it, wherein consisted the ministry and service of the Levites.

2. Tostatus by the Levites understandeth not only the inferior sort, who were properly called Levites, but the Priests also. So likewise Iun. And Tostatus reason is, because not the Levites only, but specially the Priests did minister in the Tabernacle, quest. 4. But Ithamar appointed not the Priests their offices, he was only set over the Levites, as the Gershonites and Merarites, to appoint them their services and offices, when the Tabernacle was to be removed, Numb. 4.25, 38.

3. Therefore with Lyranus, Simlerus, and Osiander, by the Levites are better understood only the inferior Levites beside the Priests, to whom by the hand of Ithamar, that is, by his appointment, the charge of these things was committed, when the Tabernacle was to be taken down, or set up.

QUEST. VII. Whether the gold or silver only were given according to the number of the people.

Vers. 25. BVt the silver of them that were numbered, &c. That the silver only is to be referred to them that were numbered, and not the gold, or other things which were offered, it may be thus shown. 1. They which were numbered were not charged to bring any gold, but silver. 2. The rich and poor, which went under the number, gave everyone alike, half a shekel a piece: but in their voluntary offerings, some offered more, some less. 3. The offering of the half shekel was required of everyone, and never refused: but for the other voluntary offerings, they were charged, chap. 36. to bring no more: the sum of an hundred talents, and of 1775. shekels just answereth to the number of 603550. men, counting for everyone half a shekel: for 603550. half shekels make 301775. shekels, that is, an hundred talents, whereof everyone contained 300. shekels, and 1775. shekels, Lyranus. So that it is evident by this account, that not the gold, but silver only was brought in, according to the number of the people, Tostat. qu. 5. So also Cajetan.

QUEST. VIII. When the people were first numbered.

1. THis numbering of the people was not made so soon, as Simlerus thinketh, in the 30. chapter: for that was only the charge and commandment which God gave unto Moses in the mount, who was not then come down: and it is not like that Moses numbered the people at his first coming down, because the Lord was offended with them, and they were not yet reconciled.

2. Therefore it is more probable, that this sum of the people was not taken, till Moses began the work of the Tabernacle: for it was to that end, that the people should contribute toward the work thereof. Now Moses did not take this work in hand till his second coming down from God; where he had stayed twice forty days: he went up in the beginning of the third month, and came down about the midst of the fourth month, which answereth to our June: and then staying a few days in the camp, he went up again and remained forty other days with the Lord, and so came down about the beginning of the sixth month, which is August, and then this collection was made.

QUEST. IX. Whether this numbering of the people, and that Numb. 1. were the same.

NOw whereas the people were again numbered, Numb. 1. some take that numbering of the people and this for all one, because the very same sum of the people is there taken 603550. Numb. 1.46. which is collected here. But that is no good argument, for that numbering of the people following not many months after this, and agreeing in the same number, showeth that there was no decay among the people all this time.

2. Wherefore it is more like, that Moses there numbered the people again, Simler. as may appear by the divers time: for this numbering of the people was in the first year of their departure out of Egypt, because the Tabernacle was set up the first day of the first month in the second year, chap. 40.17. and the people were numbered before that, to contribute to the Tabernacle. But that other account of the people was on the first day of the second month, in the second year of their coming out of Egypt, Numb. 1.1. Tostatus qu. 6.

QUEST. X. How many pound weight a talent had, and how many shekels went to a pound.

Vers. 25. THe silver was an hundred talents. Which made six hundred thousand half shekels, answerable to the six hundred thousand that were numbered, for everyone half a sicle, that is, three hundred thousand shekels: so that it is evident out of this place, that a talent contained three thousand shekels: an hundred talents making three hundred thousand shekels.

1. Josephus valueth the talent of the Sanctuary at an hundred pound, which they call minae: by which account there must be allowed thirty shekels unto a pound, which maketh fifteen ounces: for there must not be above three thousand shekels in a talent.

2. Oleaster maketh the talent of the Sanctuary an hundred and twenty pound, double to the common talent: so also Junius, and most Hebrews, and he alloweth an hundred and twenty shekels to a pound: but by this reckoning we shall have above twelve thousand shekels in a talent, which must not be admitted.

2. Junius putteth an hundred and twenty pound to the talent of the Sanctuary, Annot. Exod. 25. and to every pound he alloweth an hundred shekels, Annot. Ezech. 45.12. but then there will be about twelve thousand shekels in a talent, whereas here there are reckoned but three thousand.

4. The most allow sixty shekels to a pound, grounding their opinion upon that place, Ezech. 45.12. where it is usually translated, the shekel shall be twenty gerahs: and twenty shekels, and five and twenty shekels, and fifteen shekels shall be your maneh or pound, Ribera, Montanus, Genevensis, following David Kimhi.

But there cannot go so many shekels to a great talent, which is held to contain an hundred and twenty pound: for then we shall have above six thousand shekels in a talent: and beside, sixty shekels make thirty ounces, which both in the account of the Hebrews and Greeks exceedeth the weight of a pound.

That place in Ezekiel proveth no such thing: for to what end should such divers sums be named, of 20.25.15. shekels, to make up the weight of the maneh, or pound: the meaning is, that all those several pieces of coin, some of twenty, some of twenty five, some fifteen shekels, and the pound it self should be valued according to the shekel, containing twenty gerahs, Iun.

5. Montanus valueth the talent at a thousand eight hundred shekels, which make nine hundred ounces. But it is evident out of the text here, as is before shown, that every talent had three thousand shekels, which make a thousand five hundred ounces.

6. Vatablus setteth the usual and common pound at sixty shekels, Annot. Ezech. 45.12. but the pound of the Sanctuary he taketh to have contained more. Montanus thinketh otherwise, that the usual pound weighed but twenty five shekels, and that the great pound contained sixty shekels. But to put sixty shekels, which make thirty ounces to a pound, cannot be shown (as I think) to have been used in any country.

7. Lyranus finding so much uncertainty in the just valuation of the talent, leaveth it as a thing doubtful to be determined; because the weights of gold and silver do much vary in continuance of time.

8. Simlerus will have the talent either to contain sixty pound, and every pound fifty shekels, or the talent to be valued at fifty, and every pound at sixty ounces, and so the talent shall contain in all three thousand shekels: but, as it is alleged before, I cannot find amongst the divers weights, which have been, and are used in divers places, that any pound was set at thirty ounces: there is the mina Alexandrina, the pound of Alexandria, which weighed twenty ounces: mina Ptolemaica, the pound of Ptolemais, which had eighteen ounces; mina Medica, the Physicians or Apothecaries pound, at sixteen ounces; and the usual Attike pound, which contained an hundred drachmaes, whereof eight go to an ounce, which make twelve ounces and an half, but none of these reach unto thirty ounces.

9. Wherefore before the rest I prefer the opinion of R. Salom. who alloweth unto the talent of the Sanctuary an hundred and twenty pound, that is, a full or large hundred: for the word chicar, which we translate a talent, Hebraei dicunt centenarium, the Hebrews call an hundred weight, Lyranus. And unto every pound he giveth 25. shekels, and no more, which make twelve ounces and an half, the just Roman pound. And so Montanus thinketh, that the usual pound contained an hundred drachma, or zuzi • , which was the fourth part of a sicle, and the eighth part of an ounce. So also the Chaldee for the fourth part of an ounce, read zuzim, 1 Sam. 9.8. And thus in a just account, reckoning 25. shekels to a pound, and the talent at an hundred and twenty pound, there will be found in every talent three thousand shekels.

The greatest objection against this account is this, because where it is said, 1 King. 10.17. That three pound of gold went to a shield: in another place, 2 Chron. 9.16. three hundred shekels of gold are said, to go unto a shield: by comparing of which places, Junius doth confidently infer, that a pound called in Hebrew maneh, did contain an hundred shekels.

To this objection three answers may be made. 1. Vatablus seemeth to think, that there were divers kinds of weights, the less at sixty ounces, and the greater which contained more: but beside, that it is not like, that divers weights and measures were allowed among the Israelites, which the Wiseman condemneth, saying, That divers weights and measures were an abomination to the Lord, Prov. 20.10. There is no reason why these shields being made for civil and profane uses, and were laid up not in the Temple, but in Solomon's house in Lebanon, should be accounted to be made after the great weight of the Sanctuary.

2. Vatablus hath another answer beside, that the three hundred pieces of gold were in value, not in weight three pound of gold: so that in one place the weight is spoken of, in the other the valuation: the like difference is to be seen in our silver coin: for a pound in value and estimation is twenty shillings, but in weight there goeth thrice so much to a pound.

3. It may further also be answered, that whereas the word shekel is not in the original, but is inserted by way of interpretation, as well some other piece may be understood, as the drachma, the dram, called in Hebrew drachemonim, Nehem. 7.72. not much unlike in sound to the Greek and Latin word: the Syrian Translator calleth it zuz. Luke 15.8. and so the Chaldee Paraphrast, as is shown before, it was equal in weight and value to the Roman denaire, or penny, an hundred of them just made a pound, called an hundred denarii, or penny, Matth. 18.28. Iun. I see no inconvenience why the word drachma, being an usual piece of gold, should not rather be supplied, than the sicle which was a coin of silver only, as thinketh Montanus.

4. And further, it may be thus objected, that if an hundred shekels went to a pound, as Junius taketh it, how can his other opinion stand, in allowing and hundred and twenty pound to the talent? for then the sum of shekels in a talent will amount to twelve thousand, contrary to Moses account here, who only giveth unto the talent three thousand shekels. If any better answer may be found out, to reconcile those places, I will willingly embrace it, in the mean time I do rest in this. And whereas quest. 47. chap. 25. I seemed to incline to their opinion, who put sixty shekels to the pound, I now upon the reasons before alleged, do rather subscribe unto R. Salom. with others, that the minah or pound had but 25. shekels, because otherwise counting the great talent at an hundred and twenty pound, as the most do set it, Junius, Oleaster, Vatablus, with others: we shall not find out the just sum of three thousand shekels, which Moses here alloweth to the talent.

QUEST. X. The sum of the gold and silver offered to the Tabernacle, as it is valued with money now currant.

THe sum then of the gold and silver which was here offered toward the work of the Sanctuary was this, as it is rated with money now currant in other places. Georgius Agricola valueth the talent of gold at 22928. Hungarian pieces of gold: so that 25. talents will make 664912. Hungarian pieces: and 730. shekels will amount to 5579. Hungarians: all the sum of gold of Hungarian money is 670491. the hundred talents of silver, will arise to 203600. pieces of Hungarian gold, ex Simler. Which together with the valuation of the brass, which is set at 2036. Hungarian pieces will make eight tun of gold: Pelargus, Marbachius setteth the whole sum at five tun of gold and an half. So also Osiander.

Junius summeth the gold, which was 29. talents, and 730. shekels, which make so many half ounces; 560450. dollars, counting the dollar at an ounce: the silver which was an hundred talents, and 1775. shekels amounteth in his account to 192887. dollars.

Osiander thus estimateth the gold, 145. Rhene pieces of gold make a pound: so that the whole sum of gold here named, will rise to 299235. Rhene pieces of gold: and the silver he reckoneth at 149887. dollars. But as Junius exceedeth in his reckoning, so Osiander cometh short: for 301775. shekels, which is the sum of the contribution silver, make 150887. that is, half so many dollars or ounces, and half a shekel.

But according to the valuation of our English money: the sum of gold, which is 29. talents, 730. shekels, counting the talent at an hundred and twenty pound, and 25. shekels to a pound, will make 3509. pound weight of gold, and five shekels. And a pound of gold, counting it at twelve ounces, and an ounce of gold set but at fifty shillings, will make thirty pound of sterling money, the whole sum will amount to above an hundred thousand pound sterling. And the sum of silver which maketh 301775. shekels, that is 150887. dollars or ounces of silver, at five shillings the ounce, will arise to thirty five thousand, four hundred seventy and odd pounds.

QUEST. XI. What things were made of silver.

Vers. 27. THere were an hundred talents of silver to cast the sockets of the Sanctuary. 1. The sockets were in all an hundred: for every board had two sockets, the boards were twenty on each side, and eight in the west end, all which had 96. sockets: then the four pillars which were set before the most holy place, whereon hanged the first veil, had four silver sockets or footstals, which make up an hundred. Tostatus here is much deceived, who saith there wanted silver of this contribution money, to make the sockets for the five pillars in the entrance of the Tabernacle, quest. 6. for their sockets were of brass, not of silver, chap. 26.37. 2. Beside, the Latin Translator is here deceived, who saith▪ of the 1775. shekels of silver, fecit capita columnarum, he made the heads of the pillars: but if the heads of the pillars, which were in all sixty on the sides and ends of the outward Court had been of silver, this sum of silver would not have sufficed; for the heads would have required as much silver as the sockets: they were then the hooks only and knops of the pillars which were made of silver, not th • heads which might notwithstanding be covered with thin plates of silver, as is before shown, chap. 27. quest. 15.

QUEST. XII. Of the quantity of brass which was offered.

Vers. 29. ALL the brass of the offering was seventy talents, and two thousand four hundred shekels, &c. 1. The Septuagint here readeth corruptly, three hundred and seventy talents, where seventy talents are only mentioned in the original. 2. As great an error is committed in the vulgar Latin translation, by not right distinguishing of the words, as Cajetan well observeth: for whereas the words stand thus in the original, seventy talents, and two thousand, &c. the Latin text thus readeth, talents seventy two thousand, whereas talents in the Hebrew is after seventy, and there is a distinction at talents, which doth distinguish it from two thousand following, which must be referred to the shekels: and this error being so apparent, I wonder much that Montanus followeth this reading. 3. The brass was not so much as the silver: the reason whereof is, because there were an hundred sockets of the pillars and boards which were made of so many talents of silver: but of the brass sixty five sockets only were made; for so many pillars there were, five stood in the entrance of the Tabernacle, and sixty compassed the outward Court, twenty on each side, and at each end ten. 4. Cajetan hereupon observeth well, that the pillars were of wood, not of brass; for then a greater mass of brass should have been required toward the making of them.

4. Places of Doctrine.

1. Doct. God will have order in his Church.

Vers. 9. FInally he made the Court. &c. The three parts of the Tabernacle, the outward Court, into the which the people were admitted; and the Sanctuary, where the Priests only ministered; and the most holy place, into the which only the high Priest entered, do show that God would have order observed in his Church. Christ alone is he that hath opened a way into the most holy place for us: instead of the Priests he hath constituted Apostles, Prophets, Evangelists, Pastors: and the large outward Court signifieth the Church and Congregation of the faithful, Simlerus. And so as the Apostle saith, God is not the author of confusion, but of peace, 1 Cor. 14.33.

2. Doct. Our knowledge is not perfect here.

THe drawing of a veil before the most holy place, showeth that our knowledge is not perfect here: but that when this veil is removed, and we are entered into the most holy place of heaven, then shall we know as we are known, but now we see in a glass, 1 Cor. 13.12. Simler.

5. Places of Confutation.

1. Confut. Of the difference of the Law and Gospel whether they differ in matter and substance.

BEcause the outward Court, and other parts of the Tabernacle, were figures of the New Testament under Christ, Marbachius here taketh in hand, to show the difference between the old Testamen • and the new, and that in three respects, as the word Testament is diversely taken.

1. The Testament first signifieth the covenant and league which God maketh with his people, to be their God, and they to be his people: wh •• ein the new and Old Testament do much differ. 1. The one was given by Moses, the other by Christ. 2. The one was propounded upon condition of their obedience, if they kept the Law, the New Testament requireth faith and belief. 3. That was consecrated by the blood of beasts; but the New Testament is confirmed by the blood of Christ. 4. That had but types and ceremonies, which are now abolished: the New Testament hath the very body and substance. 5. The one was peculiar to the Israelites only, the other is general to all believers.

2. The Old Testament and the new are distinguished in time: that was before the coming of Christ, the New Testament comprehendeth the time since. And so they differ, modo patefactionis & revelationi • , in the manner and measure of revelation and opening God's will: all things are more plainly opened in the New Testament.

3. The Old Testament is taken for the Prophetical writings, the new for the Apostolical: and so they differ, because the old receiveth light of the new, and cannot well be understood without it.

Hitherto Marbachius proceedeth well: but yet he addeth thus much further, that the New Testament and the old differ in substance and matter, because they have divers and contrary effects, and he findeth fault with them, which affirm that there is the same substance of their Sacraments and ours.

Contra. 1. The divers and contrary effects, as because the Law worketh terror, the Gospel comfort, prove not a diversity of substance: the Sun worketh contrary effects, it hardeneth the clay, and mollifieth the wax, yet the substance is the same: the difference of the work is in the divers nature of the things: so the Law worketh terror in respect of the infirmity and weakness of our flesh: the Gospel bringeth comfort, our hearts being mollified by the Spirit. 2. Christ is the end of the Law, and the Law is a school-master to bring us unto Christ: therefore the matter and substance is the same, but the manner, condition and qualities are divers. 3. Saint Paul showeth, that Christ was the substance of their Sacraments, as he is of ours: They did all eat the same spiritual meat with us, 1 Cor. 10.3. yet our Sacraments do after a more lively manner exhibit Christ, than he was represented in the Legal Sacraments.

6. Moral observations.

1. Observ. They that truly turn unto God, must forsake their vain delights.

Vers. 8. HE made the laver of the glasses of the women. These devout women are content to leave their vain toys, their looking-glasses and other such delights, and now resign themselves wholly unto God's service, and think nothing too good to bestow upon the same. So they which are truly converted unto God will forsake their vanities, wherein they before delighted: as Zacchaeus left his unconscionable and deceitful trade, wherein he had gathered much by extortion, and other fraudulent means, Luke 19.

2. Observ. We must be liberal toward the maintenance of God's service.

Vers. 25. THe silver was an hundred talents, &c. The great liberality of the Israelites is here commended, which gave such a great mass of silver and gold toward the building of the Tabernacle, which teacheth us not to be sparing or close handed, in giving toward the maintenance of God's house, service, and servants, Simler. Remembering what the Apostle saith, He that soweth sparingly, shall reap sparingly, and he that soweth liberally, shall reap also liberally.

1. The Method and Argument.

I N this chapter: 1. A rehearsal is made of the vestures and garments of the Priests which were made by the work-men, as, 1. The Ephod, with the things thereunto belonging, verse. 8. 2. The breast-plate, with the parts and ornament, verse. 22. 3. Then the robe of the Ephod with the bells, verse. 27. 4. Then the coats, miter, bonets, girdles, verse. 30. 5. Lastly the golden plate, verse. 30.

2. Then it is shown how all these things were exhibited to Moses, which the work-men had made, verse. 42. and how Moses approved them, verse. 43.

2. The divers readings.

For the differences in the translation, the Reader likewise must have recourse here to the 29. chapter, wherewith this chapter agreeth both in order, and in the very words.

3. The questions discussed.

COncerning the several garments which were made for the high Priest and for the inferior Priests, the description, form, and fashion of them, with the mystical signification, because they are handled • efore at large, chap. 28. thither I refer the studious Reader. Some questions here follow out of the second part of this chapter.

QUEST. I. At what time the work of the Tabernacle began, and when it was finished.

Vers. 32. THus was all the work of the Tabernacle, &c. finished. 1. It is evident that the Tabernacle was all finished, and made an end of in the first year of Israel's departure out of Egypt, because it was set up in the first day of the first month of the second year, chap. 40.17. all the work then was dispatched before it could be set up. 2. The time also may by conjecture be gathered, when this work began, which was at Moses second coming down from the mount, in the end of the fifth month, which was July, or in the beginning of the sixth month, namely, August. As further may be shown thus: in the beginning of the third month, about the fourth day of the month, was the Law delivered in mount Sinai, after that Moses was twice forty days with the Lord, which make above two months and an half, and some days Moses spent among the people before his second going up, when he caused the golden Calf to be broken in pieces, and burned, and removed his Tabernacle without the host, and caused the people to put off their best raiment, and to show their sorrow: so that all this could not be done with Moses staying twice with the Lord in the mount, in less than three months: namely, the third, fourth, and fifth. Then as soon as Moses was come down with the second tables, he called all the people together, and charged them with all which the Lord had commanded him; and then immediately they began to work upon the Tabernacle. To this effect Tostat. qu. 3.

3. So that the whole time which was spent in the making of the Tabernacle, was the space of seven months, as Tostatus thinketh: they began in the beginning of the sixth month, and finished in the end of the twelfth. But Vatablus holdeth that Moses came down from the mount the second time, about the tenth day of Tisri, which answereth to our September, and then in the Autumn he thinketh the Tabernacle began to be made. And this seemeth to be the more probable, for Tostatus to bring Moses second coming down to the end of the fifth, or the beginning of the sixth month, maketh but two or three days between Moses first coming down, which was, as he thinketh, about the seventeenth day of the fourth month, namely June, and his going up, which he ghesseth to have been upon the eighteenth day, and then he stayed forty days more to the end of July, or the beginning of August the sixth month.

But all that which is rehearsed to have been done in the one and thirtieth Chapter, which came between his first coming down, and his second going up, as the people's mourning in putting away their best apparel, the removing of the Tabernacle by Moses without the host, his usual conference with God in that Tabernacle: all these things could not be done in the space of two or three days, less cannot be well allowed than half a month: so that it was in all likelihood toward the end of the sixth, or beginning of the seventh month, when Moses came down; and as soon as he came down, he began the work of the Tabernacle.

4. The place also is evident, where the Tabernacle was made and set up, which was while they encamped about mount Sinai, where they lay almost a whole year: for thither they came in the beginning of the third month, in the first year, and departed thence on the twentieth day of the second month, in the second year, Numb. 10.11.

5. They then are deceived, which think the Tabernacle to have been made before Moses second going up unto the Lord: of which opinion are Rupertus and Calvin: for it is not like, if it had been finished so long before, that Moses would have deferred the setting of it up six or seven months. See more hereof, quest. 12. chap. 33. with other reasons there alleged against their opinion.

QUEST. II. Why they brought their work to Moses.

Vers. 33. AFterward they brought the Tabernacle to Moses. 1. Because fuit quasi sequester, &c. he was as a Mediator between God and his people. And therefore it was fit, that as he had received the commandment from God, and given them direction, so he should have the approbation of the work, Simler. 2. Beside, the people had chosen him themselves to go between the Lord and them, and therefore he was meet to be an Arbiter and Judge in these things. 3. And the people in offering their work to the judgment and approbation of Moses, therein show their obedience to God's commandment, and their faithful diligence, in performing all things as the Lord had commanded them.

QUEST. III. How Moses is said to have blessed them.

Vers. 43. ANd Moses blessed them. 1. Tostatus referreth this not unto the persons that wrought in the Tabernacle, and brought these things but unto the things themselves, which he blessed, that is, as it were consecrated and applied unto the service of God, quest. 3. But the consecration of these things followeth afterward. When he had set up the Tabernacle, then Moses anointed and sanctified it, Numb. 7.1. Neither is it like that Moses seeing that they had done everything as the Lord commanded, would dismiss the people without a public commendation of them, and an approbation of their woe • ke.

2. Vatablus understandeth that Moses blessed the people, yet he thus expoundeth it, laudavit eos, he praised and commended them: but to bless is more than to praise or commend. 3. Gallasius 〈…〉 pro gratiarum action, for Moses giving thanks unto God: as holy men used to give God the praise when they had finished any great work. But here is more signified than thanksgiving unto God: for Moses blessed them. 4. Osiander taketh it for Moses prayer, whereby he craved of God to bestow upon them both spiritual and temporal blessings. 5. Simlerus so understandeth it, that Moses hereby declared unto them, Deum eorum observantiam gratam habere, &c. that God accepted of their service. 6. But as Calvin well noteth, whom Marbachius followeth: non fuit simplex precatio, sed mercedis promissio, it was not simply a prayer, but also a promise of reward. Moses assured them hereby, that God would re • compence their faithful service. So also Pelargus.

4. Places of Doctrine.

1. Doct. No will-worship is acceptable unto God.

Vers. 1. THey made the holy garments for Aaron, as the Lord commanded. This clause Simlerus noteth to be repeated seven times; Pelargus, nine several times in this chapter: which showeth that the work-men did not swerve a jot from that direction, which Moses gave them from the Lord: whereby all God's servants are admonished, ut se contineant intra limites verbi Dei, &c. that they contain themselves within the limits of God's word, and bring nothing into the service of God of their own invention, Simler. For this the Apostle calleth 〈 in non-Latin alphabet 〉 , will-worship, or voluntary religion, Col. 2.23.

2. Doct. Of the union of the divine and human nature of Christ, and the abundant graces conferred upon his humanity.

ALL the holy garments for Aaron. Aaron was herein a type of our blessed Savior, and these goodly and beautiful raiments did shadow forth those heavenly graces, which were poured upon Christ beyond measure, in whom the fullness of the Godhead dwelleth bodily, Coloss. 2.9. by which uniting of the divine and human nature, Christ as man was endued with plentiful and abundant grace. Here then two things are briefly to be explained, the union of these two natures of Christ in one person, and the communication of these graces.

Concerning this blessed union: 1. The human nature of Christ assumed not the divine, but the divine assumed and took unto it the human nature: the divine nature of Christ was a person subsisting of it self from all beginning in the union of the blessed Trinity: the human had no subsistence of it self, before it was so assumed, but as soon as it began to be, it was assumed into the unity of the person of the Son of God: so that this human nature consisting of body and soul, which Christ assumed, became the peculiar body and soul of the Son of God, as the Apostle saith, that God purchased the Church with his own blood, Acts 20.28. 2. But in this uniting of these two natures of Christ, we must take heed of two errors: 1. That by uniting them we imagine not either any of the natures to be absorpt or abolished, or that there is a confusion of natures, as in the commixtion of water & honey, neither of them retaining the same name or nature, or that out of these two natures, a third cometh forth compounded of them both, as in the commixtion of the elements. 2. Neither is this uniting to be too much extenuated: as to think the union to consist only in assistance, as the Angel stood by Peter, Act. 12. or only in a certain conjunction, as when two divers metals are put together: But they are so united, as that the properties of both natures remain, and yet there is but one 〈 in non-Latin alphabet 〉 , one person subsisting of them both: like as the body and soul are united together, and the fire and red hot iron.

Concerning the communication of graces: 1. The divine nature received not any increase of grace, as it can have no imminution, being in it self most perfect and unchangeable. But the human was perfected by this union, and received increase of gifts.

2. The graces communicated are either created and finite, or uncreated and infinite: the created and finite graces, as wisdom, knowledge, holiness and the rest, are not in Christ, as he is man, the essential properties of the Deity, but effects only thereof infused into Christ's human nature, being finite and created, as the humanity it self was. 3. Yet they are given unto Christ without any limitation and measure, as in the Saints they are limited and given by measure. 4. These graces were not all at once in the highest perfection appearing in Christ, in the days of his flesh, but they received increase, because of the infirmities of the human nature, which he assumed: as it is said, Luke 2.52. that Jesus increased in wisdom. But after Christ was glorified, they then shined in Christ in the greatest perfection.

Beside these finite and created gifts, there are other which are not finite, neither can be referred to the first sort: as the universal dominion over all creatures, the power of remitting sins, of judging the world, adoration, vivification, infinite glory: 1. These being peculiar to the divine nature, yet by virtue of this union are communicated even unto the man Christ, who is made heir of all things, and Judge of the world, and whose flesh giveth life.

2. But these divine gifts are not formally and essentially in the human nature, nor as the first gifts, for this were to make the two natures equal, and to confound their properties.

3. Yet is it more than a verbal communicating: for as Nazianzen saith, Talis est communicatio, qualis est uni • ; Such is the communication, as is the union. As the one is real, though not essential, so is the other: like as in iron made red hot with fire, neither hath the iron lost its former qualities of coldness, blackness, which return unto it again; and yet it giveth light, heateth and burneth, not by any essential physical quality infused into it, but by the real union and conjunction of the fire: so the Godhead shineth, and worketh really in the human nature of Christ.

4. The divine nature then of Christ worketh not now by it self alone, as before his incarnation, sed cum ea & per eam, &c. but with it, and by it, it exerciseth and showeth it self. So the human nature of Christ, est vivifica, omniscia, omnipotence, quickeneth, knoweth all things, is omnipotent, not formally and essentially by it self, 〈 in non-Latin alphabet 〉 , in it own being, as the Godhead doth, but 〈 in non-Latin alphabet 〉 , in having the divine nature inseparably united unto it, by the virtue whereof it doth all these things, even as the hot iron burneth and heateth by the virtue of the fire which is in it.

5. As before was shown, that the gifts and graces conferred upon the human nature of Christ, did not appear in their perfection all at once: so this communion of these divine properties, did not wholly show it self in the days of Christ's flesh: for though the Godhead was united to the humanity in the very first conception, yet cohibuit operationem suam, it did somewhat restrain the operation thereof, because of the work of our redemption: Divina natura in Christo quievit, ut humana mori posset ; The divine nature did rest in Christ, that the human might die.

6. But Christ after his ascension, is said to sit at the right hand of God, neither in respect of the divine nature, which was never absent from thence, nor yet as though his human nature did not sit there before, seeing in the very conception the human nature was united to the divine: but because then the power and kingdom of Christ was made manifest to all the world, which before lay hid in him: the divine nature, plene operante, working now fully by the human, & humana virtute illius omnia administrant, and the human by virtue thereof administering all things. To this purpose Marbach.

But in this his declaration which I have abridged, somewhat must be qualified: for there is in Christ between his divine and human nature, a communication real and personal; the graces created and finite, are really communicated to Christ's humanity, as his wisdom, knowledge, holiness: but the gifts which are infinite and peculiar unto God, as to be omnipotent, omnipresent, knowing all things, are imparted only personally: as the man Christ is omnipotent, omnipresent, and knoweth all things, but not the manhood of Christ: for our blessed Savior himself saith, that the Son himself, (that is, in his humanity) knoweth not of the day and hour of his coming to judgment, Mark. 13.32 And this further is to be considered, that the manhood communicateth not any property to the Godhead in Christ really, for the divine nature receiveth nothing, but giveth all, but only personally, and as we say, in concret • , not in abstract • , as Marie is called the mother of God Christ, not of his Godhead: and God suffered for us, but not the Godhead; but the Deity of Christ communicateth to his humanity, both really and personally.

5. Places of controversy.

1. Controv. Of the apish imitation of the priestly garments among the Heathen.

Vers. 1. THey made the holy garments of Aaron. Gallasius here noteth the superstitions of the Gentiles, which imitated in their idolatrous services, the glorious apparel of Aaron. As Numa King of the Romans, who reigned there 800. years after the giving of the Law, prescribed the like apparel to his Priests, as a pictured and wrought coat, with a plate of brass, which the Priest did wear upon his breast, and a stately bonnet with a high top upon his head: which things either were received by imitation from the Hebrews, or invented by Satan, to adulterate the rites and ceremonies instituted by God.

2. Controv. Of popish priestly apparel.

SImlerus by occasion of this place, showeth the superstition of the Romanists in their priestly apparel: as Aaron had an Ephod, a robe, a linen coat, a bonet: so their Priests have an albe, a stoale, a delmatike, and their Bishops forked miters beside, and the Pope a triple crown, imitating, yea rather exceeding Aaron's coronet which was but a golden plate set upon his miter. And whereas all these were types and shadows of the glorious priesthood of Christ: they, as though Christ were not yet come, do retain this typical priestly apparel still: and as not contented that God hath given unto his Church, the true and perfect high Priest Christ Jesus, they set up one in his place to be his Vicar here in earth, and universal Bishop over the whole Church. Thus they rob Christ of his honor, deriving that unto themselves, which was fulfilled in Christ: converting the substance of Christ's glorious priesthood, to a vain earthly pomp, Simler.

Simlerus in the same place toucheth two other questions. 1. Whether Ministers are to be distinguished by any apparel, in their civil and ordinary conversation. 2. Whether any peculiar kind of vesture is to be used in divine service.

3. Controv. Whether Ministers may be prescribed a fashion of civil apparel.

VPon the first question he determineth thus. 1. That in it self the garment is an indifferent thing: and that as the Apostle saith, The kingdom of God is not meat and drink, Rom. 14.17. so neither doth it consist in apparel. 2. The Priests under the Law were only prescribed, what apparel they should wear in their Ministry, not in their civil conversation. 3. So that it is not necessary that Ministers should be discerned by their habit, but that it is indifferent in it self, for them to wear what kind of apparel they think good, so that these two inconveniences be avoided, that they neither exceed in the matter or fashion of their apparel, otherwise than becometh the gravity of their persons, and holiness of their profession: nor yet place any superstition in their habit, as the Monks and Friers did. 4. But where the Magistrate prescribeth an oder of apparel for comeliness sake, because Christian religion taketh not away human policies: omnino Magistratui parendum erit, the Magistrate must alto •• there be obeyed. 5. Yea if such a form of garment be commanded by the Magistrate, as was used in 〈◊〉 being appointed only for a civil use, not for any religion, resistance is not to be made: for 〈…〉 all such things polluted, because they were used in popery: and some things though used in popery, yet were not by them invented. 6. But the chief care of the Magistrate ought to be, that Ministers be discerned from the people, non pileo, sed pietate, not by their cap, but by their piety and integrity of life.

4. Controv. Whether a peculiar form of Church garment should be prescribed and used.

COncerning the other question, whether a peculiar form of garment should be prescribed for the public Ministry: first, none of any sound judgment, think any such thing to be necessary: for the garment of it self is an indifferent thing, and the example of the Priests, which had their garments appointed them, doth not bind Ministers now under the Gospel: there are then two principal opinions herein.

1. Some think that no peculiar garment ought at all to be prescribed for the public Ministry: because this was a legal observation, and the priestly garments were types of Christ, the body being then come, the types and figures should cease; and to keep some of the legal ceremonies, should bind us unto all.

2. These were the inventions of Antichrist, therefore to be rejected.

3. The outward glory of the vestments, doth affect the eye of the beholders, and so hindereth their meditation.

Some affirm the contrary, that where the Magistrate commandeth a set form of vesture for the Church, he is to be obeyed. 1. Because of themselves garments are indifferent, and therefore such things must be borne with, lest other things more necessary be hindered.

2. This kind of Ecclesiastical vesture must not simply be condemned; for this were to judge some reformed Churches, which do use them.

3. The Apostles for peace sake did suffer some ceremonies to remain, therefore something must be yielded unto, that the course of the Gospel be not hindered.

And to the former reasons they make this answer. 1. That some things were used among the Jews, which still are retained, as the paying of tithes, neither are such things kept now as types and ceremonies, but as they have a profitable and seemly use: neither doth it follow, that if some things then used under the Law be now admitted, all the rest should.

2. Neither are all things instituted in popery held to be impious: many things consecrated to idolatry among the Heathen, were converted by the Christians to good uses.

3. If vestures be of themselves not impious, but indifferent; they whose minds are thereby withdrawn are in fault themselves, the thing is not to be blamed.

So Simlerus resolution is this: he approveth rather their sentence, which would not have such things revived in the Church, sed Apostolicam simplicitatem retinendam dicunt, but hold rather the Apostolic simplicity to be retained. But if the Magistrate do urge such things, then he would have it done with these limitations: 1. That it be ad commoditatem & concordiam Ecclesiae, for the commodity and concord of the Church. 2. Vt spectetur decorum, that it be decent and comely. 3. That the minds of the weak be not offended with such things. 4. That it may be granted to the Ministers, to instruct the people concerning such things. 5. That special care be had, ne superstitio obtrudatur Ecclesiae, that superstition be not brought into the Church. 6. That chiefly the true comeliness of the Church be respected, which consisteth not in serico & auro, sed adificatione, in silk and gold, but in edifying. To this purpose, Simlerus.

6. Moral observations.

1. Observ. The praise of God to be sought, not of men.

Vers. 33. THey brought the Tabernacle to Moses. As these workmen endeavored to approve their work unto Moses, so we should most of all seek to have the approbation of Christ. Some propound unto themselves vain glory, as the Pharisees in giving alms; some profit, as Judas: but we should seek the praise and approbation of God, Simler. As the Apostle saith, He that praiseth himself is not allowed, but he whom God praiseth, 2. Corinth. 10.18.

2. Observ. God approveth cheerful obedience in his service.

Vers. 42. ACcording to every point that the Lord had commanded, &c. so the children of Israel made, &c. The singular obedience of the workmen of the Tabernacle, may be shame unto Christians, that are so negligent in God's service, Simler. We should say with the Prophet David, One thing have I desired of the Lord, that I may dwell in the house of the Lord all the days of my life, Psal. 27.4.

3. Observ. They which take from the Church are accursed.

Vers. 43. MOses blessed them. As well the workmen, as those that offered. If such be blessed which brought unto the Tabernacle, then they which do not only bring nothing, but take away from the Church, such things as have been bestowed thereon, are accursed, Marbach. As Achan was that stole the wedge of gold, which should have gone to the Lord's treasury, Josh. 6.19.

1. The Method and Argument.

H Itherto from the 35. chapter is set forth the framing and working of the Tabernacle, and the things thereunto belonging: now in this chapter, the erection of the Tabernacle is described, with the disposing of every part thereof, and the Lord's approbation: there are three parts of the Chapter.

1. The Lord giveth Moses commandment, and direction what he should do. 1. He is bid to erect the Tabernacle, and to bring in everything thereunto belonging, to verse. 8. 2. He is commanded to consecrate both the Tabernacle, and the things therein, with oil, verse. 12. 3. Then to consecrate Aaron, and his sons, to verse. 15.

2. Then the execution followeth: 1. Moses setteth up the Tabernacle, with the boards and coverings, verse. 18, 19. 2. He bringeth in such things as were to be placed in the most holy place, verse. 20, 21. then he disposeth those things, which belonged to the outward part of the Sanctuary, as the table of show bread, the candlestick, the golden Altar, to verse. 27. 3. He placeth such things as were in the outward Court, the brazen Altar, and the Laver, showing the use thereof, to verse. 33. And lastly he reareth up the outward Court round about, verse. 33.

3. The Lord's approbation followeth, which was partly by an extraordinary sign, the cloud filled the Temple; so that Moses could not enter, verse. 34. partly by an ordinary, the ascending, and going of the cloud before them, verse. 35, 36, 38.

2. The divers readings.

Vers. 1. The Lord had spoken, I. better than, then the Lord spake, &c. B.G. cum caeter. for the Lord did not speak to Moses upon the first day of the month, but before, that he should begin to set it up then.

Vers. 2. In the day of the first month, even the first of the month, G.A.P.V. better than, in the first day of the first month, B. or, the first month, the first day of the month, L.C. or, in one of the first month, in the first day of the month, S. For in these readings the order of the words in the original is not kept: in the season of the first month, I. but the word is, bejom, in the day of the first month.

3. The questions discussed.

QUEST. I. When the Lord spake unto Moses to set up the Tabernacle.

THen the Lord spake, &c. 1. The Lord spake not to Moses, as some think, upon the first day of the first month, because the Lord biddeth him upon that day to set it up: the Lord would have said, today thou shalt set it up, if he had spoken to Moses the same day, and not have set him the day and month: Moses indeed would have omitted no time after the Tabernacle was finished: yet that showeth not, that presently upon the Lord's commandment he went about it, for he was to expect the time, which the Lord had limited: where no time is set, there obedience is presently required.

2. Neither yet is it like, that the Lord thus spake unto Moses, the next day before, for then he would have said, tomorrow shalt thou set up the Tabernacle: the day and month needed not to be expressed.

3. Wherefore it is more probable, that the Lord knowing what time all the work of the Tabernacle should be finished, spake unto Moses some few days before, that upon the first day of the first month he should begin to set up the Tabernacle, Tostat. qu. 1.

QUEST. II. Why so often rehearsal is made of the Tabernacle and the parts thereof.

Vers. 3. THou shalt put therein the Ark of the Testimony, &c. 1. Here again in this chapter are rehearsed in order the things, as they should be ordered and placed in the Tabernacle. The most Interpreters omit these six last chapters, as Procopius, Ferus, Borrhaius with other, because they contain but a rehearsal of the things before described in the former chapters. But seeing the Spirit of God vouchsafed so often to make mention of the same things, we must not take this repetition to be unnecessary, for there is nothing in the Scripture superfluous, Simler. 2. And for this cause is this rehearsal made, because the things before were confusedly spoken of, but now they are set down in their order, how everything shall be placed, Iun. Analys. 3. And another reason of the repetition may be this: here the instruments of the Tabernacle are described together with the use: as the table with the bread, the candlestick with the lamps, the Laver with water: because presently upon the erection of the Tabernacle; all these things were to be ministered in, at the consecration of the Priest, Tostat. qu. 3. 4. It was necessary also, that these things should be rehearsed: Vt tempus erectionis Tabernaculi, & usus illius diceretur à Deo ; That both the time of erecting the Tabernacle, and the use thereof should be (known and) said to be of God, Cajetan.

QUEST. III. Why all the parts of the Tabernacle are not said to be alike sanctified.

Vers. 9. THat it may be holy. 1. Here are divers degrees of sanctifying noted: it is said of the brazen Laver only, thou shalt sanctify it, of the Tabernacle, thou shalt sanctify it, and it shall be holy: but of the Altar it is said, thou shalt sanctify it, and it shall be most holy: because it was not only sanctified in itself to holy uses, but it sanctified other things, as the sacrifices which were laid thereupon, Cajetan. 2. By this difference is signified the divers degrees of sanctification in the Church: Christ is the Altar most holy, by whom all his members are sanctified▪ for their sake he sanctified himself upon the Altar of the cross: as our blessed Savior himself saith, For their sakes sanctify I myself, that they may be sanctified through the truth, John. 17.19. the Church now is sanctified, but it shall not be perfectly holy, till it be admitted into the heavenly sanctuary, Simler.

QUEST. IIII. Whether it be lawful for one to sue for a Bishopric, or benefice, or other Ecclesiastical preferment.

Vers. 12. ALso thou shalt bring Aaron, and his sons. Tostatus here moveth a question, whether it be lawful to seek or desire any office or calling of the Church. Wherein his resolution is this: 1. It must be considered whether the place which is sued for, be • nus vel hon • s, a place of burden, and labor, or of honor: of the first, it is not unlawful for one to offer himself, as to take Orders, so he be not unfit thereunto, because to be admitted to Orders, simply is a place of labor: but to sue for a Bishopric or a benefice, because the one hath honor and profit annexed, the other maintenance and living, he holdeth it to be a deadly sin. And therefore it was the old use in the consecration of Bishops, to ask of him that was consecrated, vtrum velit Episcopatum ; whether he would have a Bishoprike: who was twice to say, nay: but if any such desired a Bishopric, induceret illum ad mentiendum ; he that asked such question should induce him to lie. Thus far Tostatus proceedeth well.

2. But whereas that place of the Apostle will be objected, If any man desireth the office of a Bishop, he desireth a good work, 1 Tim. 3.1. he answereth, he desireth indeed bonum opus a good work, but not been, he desireth it not well: whereas the Apostle in these words, as Jerome expoundeth them, Ad operis desiderium, non ad honoris ambitum provocat, doth rather provoke and stir up unto the desire of the work, not ambitiously to seek the honor, &c. The Apostle then in these words reprehendeth not, but alloweth their desire, which affect the callings of the Church, rather, prodesse quam praesse, to profit others than to rule, as Augustine saith.

3. Wherefore, this further may be added, that in seeking or desiring the places and offices of the Church, there are two extremes to be shunned, the one was the fault of former times, when they which otherwise were well qualified, and enabled for Ecclesiastical functions, did altogether decline them, and utterly refused to take that calling upon them: as one Ammonius, when he should have been ordained a Presbyter, cut off one of his ears, and threatened, if they would not let him alone, to cut out his tongue, to make himself altogether unfit for that calling. The other fault is incident to this age, ambitiously to sue and seek for the preferments of the Church: such an one was Diatrephes, who loved to have preeminence. Wherefore that a mean may be kept in desiring the places in the Church: three things must be considered. 1. He that hath any mind to an Ecclesiastical calling, must first examine himself, whether he be fitted and enabled with gifts, and that in an humble opinion, not in a blind self-love: but such an one as is not furnished▪ with gifts, sinneth in putting himself forward to that place, for the which he is not meet. 2. He must propound unto himself as the chief and principal end, the glory of God, and the edifiing of the people, and not for maintenance or living sake offer himself. 3. He must take heed that he use no indirect or unlawful means, by flattery or bribery to creep in, and intrude himself. 4. These conditions being well observed, and these times withal considered wherein partly because of the great number, and choice to be had of sufficient men, but most of all, because virtue and learning is not duly respected, and rewarded, preferment is not offered unasked and undesired: he that desireth a place in the Church, as the Apostle saith, desireth a good thing : and therein is not to be discommended.

QUEST. V. When the Tabernacle began to be set up.

Vers. 17. THus was the Tabernacle reared up the first day of the first month, &c.

1. Cajetan hereupon noteth that the Tabernacle was set up, before one year was expired since their coming up out of Egypt, whence they departed upon the fifteenth day of the first month; so that there wanted fifteen days of a full year. This collection is very evident out of the text, and therefore Lippoman following the Septuagint, had no reason to reject it.

2. Simlerus thinketh, that the Tabernacle which could not be set up in one day, was begun to be set up before, and now finished on the first day of the month, which used to be a solemn day: and it is like, they kept not that solemnity until the Tabernacle was erected. But it is evident by the text, that Moses began now only to set up the Tabernacle, upon the first day of the first month, because the Lord appointeth that day for Moses to set it up in, verse. 2. therefore he began not before. And the day wherein they began to set it up, might be kept as a solemn day, as well as the day wherein it was finished: yet it may be thought that the feast of the new moon was not yet observed, the Priests being not yet consecrated, to whose office it belonged to solemnize that day with sacrifices.

3. R. Solomon saith there were two erections and setting up of the Tabernacle, one was quotidiana, every day, when it was set up in the morning, and taken down again at night: the other was stabilis erectio, the sure or firm erecting of it, which continued till the campe removed: the first erecting of it began seven days before, but the second solemn and stable erecting, was upon the first day of the first month. Contra. This is the Rabbin's own device, that the Tabernacle was every day set up, and taken down again: for it is contrary to the text, which saith, that the cloud of the Lord was upon the Tabernacle by day, and fire by night, verse. 37. until the cloud ascended, and then they went forward: but if the Tabernacle were taken down in the night, the fire could not rest upon it.

4. Calvin taketh this erecting of the Tabernacle, for the removing of it from without the campe, where it was set up, and bringing of it within the host: for his opinion is, that the Tabernacle was set up before Moses going up the second time into the mount, when he removed it without the host, chap. 33.7. Contra. But that Tabernacle was not this great Tabernacle, but another, where Moses used to consult with God, as is further shown in the handling of that place. And the great Tabernacle was made after Moses second coming down, as it is set down in story which without great necessity is not to be transposed: and as soon as the work was finished, they brought it to Moses, and then the Lord spake to Moses to set it up.

5. Wherefore I incline rather to think, that Moses according to the Lord's commandment, began only upon the first day of the first month to set up the Tabernacle, and so continued until he had finished, for in one day it was not all set up: as it may be gathered, chap. 7.1. When Moses had finished the setting up of the Tabernacle : he did not then begin, and finish in one day.

QUEST. VI. What Testimony was put into the Ark.

Vers. 20. HE took and put the testimony in the Ark, &c. There were in, and beside the Ark, these four things, the tables of the Law, the pot of Manna, Aaron's rod, and the book of the Law, which Moses writ: but none of these are here understood by this Testimony, but only the tables of the Law. 1. The pot of Manna was a testimony of God's mercy, that he had fed the Israelites with the bread of heaven, forty years in the wilderness: but that was not this Testimony; for Aaron is bid to take the pot of Manna and put it there, chap. 16.33. who was not yet consecrated Priest. 2. And for the same reason, Aaron's rod, though it were a testimony, that God had chosen Aaron & his seed for the priesthood, yet it was not this Testimony: for at that time, when Aaron's rod budded, he was the high Priest, but at the erection of the Tabernacle Aaron was not yet consecrated. 3. Neither was the book which Moses writ, this Testimony; for that is supposed to be the book of Deuteronomy, which was not yet written: and that book was given by Moses to the Levites, by them to be put in the side of the Ark, Deut. 31.26. but this Testimony was put by Moses himself in the Ark. 4. Therefore this Testimony was no other, than the tables of the Law, called the tables of the Testimony chap. 31.18. and 34.29. which were so named, because they testified God's will unto the people, and were witnesses and testimonies of the league and covenant, which the Lord made with his people, Tostatus quaest. 6.

QUEST. VII. Whether the tables of the law were put into any other Ark beside the Ark of the Testament.

Vers. 20. HE put the Testimony in the Ark. 1. R. Salom. thinketh, that the tables of the Law were put into another Ark, which Moses made, and when the Ark with the Mercy seat was finished, then he put them into that: for there were seven months between Moses coming down with the second tables, until the Tabernacle was erected, when, and not before, Moses put them into the Ark of the most holy place: it is not like, that all that time the tables were kept without an Ark: and Deut. 10.5. Moses saith, I made an Ark of Shittim wood, and hewed two tables of stone, &c. There was then one Ark made before Moses hewed the tables of stone. 2. But this Ark here mentioned by Moses, was none other than that, which was made by Bezaleel for the tables of stone: for Moses saith, Deut. 10.5. there they be, they were at that time, long after the erecting of the Tabernacle, in the same Ark before mentioned: but that was the Ark of the Sanctuary. And during all that time, after Moses coming down, the tables of the Law were kept in some convenient place, till the Ark was made: so that it is not necessary to imagine any other Ark beside that, Tostatus qu. 7.

QUEST. VIII. When the Priests were consecrated, whether at the erecting of the Tabernacle or after.

Vers. 27. ANd burnt incense thereon. Moses did supply the office of the Priests in burning of incense, setting up the lamps, offering sacrifices upon the brazen altar, at the erecting up of the Tabernacle, because as yet Aaron and his sons were not consecrated. 1. Some think, that their consecration began together with the erecting of the Tabernacle, and so continued seven days, and the eig • th day their consecration was finished, as is set forth,, Levite. 8.8. and then began the Princes their offerings for twelve days together, Numb. 7. and some will have these seven days to end at the first day of the first month of the second year, some to begin then, as Tostat. qu. 2. But neither of these can stand: for as soon as Moses had made an end of consecrating the Tabernacle, the Princes the same day began to offer, Numb. 7.2. But they offered not before the people were numbered, for they were the Princes over them that were numbered. Now these Princes with their people, were not numbered before the first day of the second month of the second year, Numb. 1.1. therefore the erecting of the Tabernacle was not finished, and the Priests consecrated in the space of seven days, immediately before the first day of the first month▪ or immediately after.

2. R. Salom. hath a conceit, that there was a double erecting of the Tabernacle, one was every day for seven days, in which time the Priests also had their seven days of consecration, which ended upon the first of the first month: and then there was another solemn erection of the Tabernacle to continue, when the Princes began to offer. But this Rabbinical conceit is confuted before, qu. 4. neither did the Princes offer in the first, but in the second month, as is shown before.

3. Some think that Aaron was first consecrated, before the Tabernacle, that he might consecrate it, and the other things thereunto belonging. But it is evident in the text, that Moses is commanded to anoint the Tabernacle himself, and all things therein, Simlerus.

4. Yet it is not to be supposed, that the whole Tabernacle, and all the implements and vessels thereof were sanctified, before Aaron and his sons were consecrated: for immediately after that Moses had made an end of sanctifying the Tabernacle, and the instruments thereof, the very same day began the twelve Princes of the tribes to offer: the sum of whose offering for sacrifice was twelve bullocks, twelve rams, twelve lambes for a burnt offering, twelve he-goats for a sin offering, 24. bullocks, 60 rams, 60. lambes, 60. he-goats for peace offerings, Numb. 7.8.88. all these could not be sacrificed by Moses alone: therefore it cannot be, but that Aaron and his sons were consecrated before the Princes brought their offerings.

5. I incline therefore to Junius opinion, that after Moses had consecrated the Tabernacle with the instruments thereof, then last of all he consecrated the Altar with the instruments thereof, and because the Priests office was most exercised about the altar, at the same time also their consecration concurred with the sanctifying of the Altar, or went immediately before. And this may be gathered, that the Altar was last of all consecrated, and somewhat after the rest; because they are distinguished, the anointing of the Tabernacle, and all the instruments thereof, and the anointing of the Altar with the instruments thereof, Numb. 7.1.

6. Seeing then that the Princes began to offer, immediately after the Altar was anointed, which was the second day of the second month, for upon the first day of the month the people were numbered, Numb. 1.1. and they were so numbered before the offerings began, Numb. 7.2. it is like, as Junius well noteth upon that place, that the first month was spent in the erecting of the Tabernacle, and the consecrating thereof.

QUEST. IX. Why the Priests were commanded to wash their hands and their feet.

Vers. 31. SO Moses and Aaron and his sons washed their feet thereat, &c. 1. The literal reason why they were commanded to wash their hands and their feet, was this: that seeing it was meet, that they which should handle the holy things, should approach even with pure hands, in respect of outward cleanness: these parts are especially commanded to be washed, because the hands with handling & touching of things, and the feet with walking, are most apt of all the parts of the body to gather soil.

2. There might be uncleanness also in other parts of the body as by nocturnal pollutions, by the flux of seed, and such like: but in these cases the party was unclean sometimes only to the even, sometimes for the space of seven days, Levite. 15.13, 18. The Priest therefore when any such uncleanness was upon him, could not enter into the Sanctuary at all: the washing of his hands and feet then at the brazen Layer would not serve the turn. But though they were free from all other kinds of uncleanness, yet they were to wash their hands and feet always when they went into the Tabernacle.

3. The spiritual reason of the washing the hands and feet is this: by the hands are understood the works and operations; by feet, the affections of the soul: Ministers, and generally all that approach and draw near unto God, must be both of clean heart, and of clean ways and works, when they come before God: as for the hands, the Apostle willeth, that everywhere men should lift up pure hands : and concerning the feet, the Preacher saith, Take heed unto thy feet, when thou enterest into the house of God.

QUEST. X. What cloud this was which covered the Tabernacle.

Vers. 34. THen the cloud covered the Tabernacle, &c. 1. This was not another cloud beside that which was called the pillar of the cloud, as some think, but the very same, both because of the appearance of it by night, as fire, as the other seemed as a pillar of fire in the night: as also there was the same use of this cloud, to direct them in their journeys, as of the pillar,

Commentary on Genesis and Exodus

QUEST. XXXVI. Why the principal feasts of the Israelites are here rehearsed.

QUEST. XXXVII. Why some feasts, and not all are here rehearsed.

QUEST. XXXVIII. Of the passover, the rites, end, and use thereof.

QUEST. XXXIX. Why the first borne males were only due unto the Lord.

QUEST. XL. Why mention is made only of asses of the unclean beasts.

QUEST. XLI. Whether the Israelites were absolutely bound to keep the rest of the Sabbath, in earing time and harvest.

QUEST. XLII. Whether now Christians are necessarily tied to keep the Lord's day in seed time and harvest.

QUEST. XLIII. Why the people were charged to go up thrice in a year to the feasts.

QUEST. XLIV. Who were bound to go up to the feasts.

QUEST. XLV. Whether all the males were bound every year to go up thrice to the Sanctuary.

QUEST. XLVI. Whether Moses were twice or thrice forty days in the mount with God.

QUEST. XLVII. Of the shining of Moses face.

QUEST. XLVIII. Why it pleased God to give such great glory unto Moses countenance.

QUEST. XLIX. Why Moses face shined more now at Moses second being in the mount than before.

QUEST. L. Why the people were afraid to come near Moses.

QUEST. LI. Whether Moses covered his face before he spake to the people or after.

QUEST. LII. What the vailing of Moses face signifieth.

QUEST. LIII. How long the shining of Moses face continued.

QUEST. LIV. Whether Moses face continually shined, or only at certain times.

4. Places of Doctrine.

1. Doct. God only writeth in the heart.

2. Doct. Sin is no substance.

3. Doct. God's general promises must be specially applied by faith.

4. Doct. Of the right manner of praying.

5. Places of Controversy.

1. Controv. That reconciliation is not denied unto any upon their repentance.

2. Controv. That man cannot prepare his own heart.

3. Controv. All sin against the holy Ghost irremissible.

4. Controv. The Virgin Marie not privileged from sin.

5. Controv. Images not to be tolerated.

6. Controv. Christ's and Moses forty days fast cannot be imitated.

7. Controv. That Enoch and Elias are not preserved in their bodies in Paradise.

6. Moral observations.

1. Observ. God giveth more than we ask.

2. Observ. God will protect his children being occupied in his service.

3. Observ. God will provide all things necessary for them that serve him.

4. Observ. God's children are not proud of their gifts.

5. Observ. God lighteneth men's hearts by prayer, and hearing the Word.

CHAP. XXXV.

1. The Method and Argument.

2. The divers readings.

3. The questions discussed.

QUEST. I. Why the precept of keeping the Sabbath is so often inculcate.

QUEST. II. Whether it were simply forbidden the Israelites to kindle fire upon the Sabbath.

QUEST. III. Why the Lord would have his Temple built sumptuously.

QUEST. IV. Whether one may offer himself to the calling of the Ministry.

QUEST. V. Of the liberal and frank offering of the people.

QUEST. VI. Why the women offered by themselves.

QUEST. VII. Why the workmen are named.

4. Places of Doctrine.

〈…〉 Law of the Sabbatical rest, how moral.

2. Doct. The liberty of Christians is greater in the Sabbatical rest, than of the Jews.

3. Doct. The ministry is to be maintained.

5. Places of Controversy.

1. Conf. Against freewill.

6. Moral Observations.

1. Observ. God refuseth not the smallest gifts of his children.

2. Observ. What true nobility is.

3. Observ. Gifts must be communicated by one to another.

CHAP. XXXVI.

1. The Method and Argument.

2. The divers readings.

3. The questions discussed.

QUEST. I. Wherefore Moses maketh such a large rehearsal of those things before described, chap. 25, 26, 27.

QUEST. II. Why the same order is not kept in the making of the Tabernacle, which was observed in the prescription.

QUEST. III. Whether the middle bar were only in the West-end.

QUEST. IV. To what purpose the hooks upon the pillars served.

4. Places of Doctrine.

1. Doct. That all things ought not to be common among Christians.

2. Doct. It is lawful to possess and enjoy riches.

3. Doct. Of the right use of riches.

4. Doct. The use of Temples and Churches lawful.

5. Doct. Of the Church of Christ, the parts, divers kinds, and the signs thereof.

5. Places of Confutation.

1. Confut. Against excessive giving to superstitious uses.

2. Confut. Churches not more holy in themselves.

3. Confut. Against superfluous cost in Churches.

6. Moral Observations.

1. Observ. Peace and concord is required among the spiritual builders of Christ's Church.