Commentary on Genesis and Exodus, Book 2 · Chapter 12 · Questions 1

Commentary on Genesis and Exodus · Book 2 · Chapter 12 · Questions 1

p. 1193. The explanation of difficult questions.

QUEST. I. When the Lord thus spake to Moses.

Vers. 1. ANd Iehovah had said to Moses. Not as it is usually read, Then the Lord spake to Moses; for it is evident, in that the lambe for the Passeover was prepared upon the tenth day of the monethmonth, and eaten the 14. day, that the Lord thus spake unto Moses foure dayes before the Passeover was eaten, which might bee upon the tenth day, then followed the three dayes darknesse, the 10.11 and 12. dayes, upon the 13. Moses appeared the last time before Pharaoh, and upon the 14. day they eat the Passeover: So then the history is here transposed, because Moses would not interrupt the former story of the plagues: and for the better evidence and perspicuity of the institution of the Passeover, he setteth downe both the preparation and the institution thereof together. Iun. in Analys.

QUEST. II. Whether this were a new i…stitution for the beginning of the yeere or the old renued.

Vers. 2. THis monethmonth shall be unto you the beginning of moneths. 1. Simplicius in his Commentary upon Aristotles Physicks, sheweth how diversly the account was taken of sundry nations for the beginning of the yeere. The Athenians began their yeere from Midsommer, the Romans from the middest of winter: the A…ians from the Autumne; the Arabians and they of Damascus from the spring. The Egyptians also accounted the beginning o… the yeere from the Autumne, because then Nilus was returned within his bankes, and so tillage and seed time began. Iun. 2. Some thinke that this was a new institution to make this monethmonth, which was in the spring, answering for the most part unto our March the first of the yeere, and that the Hebrewes alwayes before this time, held the seventh monethmonth to bee the first monethmonth, as they did afterwards for the computation of Jubile, and for other civill matters: so …osep…us, to whom consenteth Pererius: Simler. But this is not like: Indeed the Israelites, while they were in Egypt followed the custome of the Egyptians, that began their yeere in the Autumne; but before they accounted their yeere from the spring, as the Persians and Chaldeans did: and at that time of the yeere it is held that the world was made, as more at large is proved, Qu…st. 16. upon the 1. of Genes. 3. Therefore this rather was a renovation of the former account of the moneths which the Hebrewes had discontinued in Egypt: both to make a difference betweene them and the Egyptians, and to call to their remembrance the benefit of the creation: Iun. And this may be the occasion thereof, because that monethmonth of the Autumne from whence they accounted the beginning of the new yeere, and the end of the old, Exod. 34.22. was in number not the first but the seventh monethmonth, Levit. 25.27. Whereas Moses then in the story of the floud maketh mention of the first and the second, the seventh and the tenth monethmonth, hee must be understood to recken from the first monethmonth in the spring: unlesse they will say that the seventh monethmonth is so called there after one account, and in Leviticus after another: which cannot bee: the seventh monethmonth shall be the seventh still.

QUEST. III. How it is said to be the beginning of moneths.

THe first monethmonth of the yeere. 1. Not only the principall and chiefe monethmonth as Vatablus: but the first in order from whence all the rest should be numbred. 2. Divers nations have had a divers custome in the accompt of their yeeres: the Egyptians in their Hieroglyphikes counted every monethmonth a yeere; the Arabians three moneths, as from the spring to the Autumne, from thence to midwinter. The Acarnanians counted six moneths to a yeere, as from the spring to the Autumne: the Romanes and the Hebrewes reckoned twelve moneths, and so is the yeere to bee taken here. 3. It was the first monethmonth, for matters ecclesiasticall, and belonging to religion: But the civill yeere began in the seventh monethmonth, Levit. 25.9. As the Egyptians began their ecclesiasticall yeere from Midsummer, and their civill from the Autumne: Iun. From thence also they began their Jubile, and the account of the seventh yeere of rest which if it had begun in the spring, they should have wanted two yeeres fruits: for the seventh yeere of rest and Jubile should begin before they had reaped the fruits sowne in the sixt yeere: and in the seventh it was not lawfull for them either to sow or reape. 4. As it was the first monethmonth of the yeere, so was i… the chiefe and most famous: in respect of the deliverance of the Israelites: and in this monethmonth they went over Jordane and came into the land of Canaan, the 10. day of the first monethmonth, Iosh. 4.19. p. 120Perer. And now all things began to flourish and revive in the spring, so that the earth did also as it were seeme to rejoyce for the liberty of the people of God: Ferus. From hence the Israelites, for the remembrance of so glorious a deliverance had great cause to begin the computation of their yeere, as Christians now doe from the nativity of our Lord for a commemoration of their spirituall deliverance. Perer.

QUEST. IV. Of the name of this first monethmonth called of the Hebrewes Abib, of the Chaldes Nisan.

THe name of this first monethmonth is not here expressed, but chap. 13.4. it is called the monethmonth Abib, so called, because in that monethmonth corne began to be ripe. 1. But here I cannot subscribe unto the opinion of Pererius, therein following Paulus Burgensis, that the Hebrewes had no names for their moneths before the captivity of Babylon, but by their number, as the first, second, third, and after the captivity they borrowed the names of the moneths of the Medes and Persians and chiefly of the Chaldeans, as it is to be found in the bookes of Nehemia, Esther, and the prophesie of Zacharie, and the bookes of the Macchabees. 2. But this appeareth to be otherwise, for in divers places of Scripture, wee finde the names of some of the moneths after the calling of the Hebrewes before the captivity of Babylon, as the second monethmonth Zif, 1▪ King. 6.1. and the 7. monethmonth Ethanim, 1. King. 8.2. Pererius saith, that these were not the proper names of these moneths, but onelyonly appellatives, signifying the properties of those moneths: as the first was called Zif of the opening, because the flowers began then to open and shew: the other signified strong, because in that monethmonth fruits were gathered whereby mans heart was comforted and made strong: Vatab. Or because they were of strong constitution, which resisted and overcame the diseases incident to that season of the yeere about the fall of the leafe: Cajetane. Contra. 1. This is no good argument, these names have some speciall signification, therefore they were not the proper names of the moneths: Abib signifieth an eare of corne, Levit. 2.14. Was it not therefore a name of the first monethmonth which was so called because the corne then eared and began to be ripe? So Bul was the name of the eight monethmonth, 1. King. 6.38 so called of the inundation of waters which fall in that monethmonth. 2. It is very probable, that those Chalde names of the moneths, as Adar, Cisleu, Elul, were not taken up of the Hebrewes till after the captivity: as the first is mentioned, Neh…m. 6.19. the second, Zachar. 7.1. the third 1. Ma… chah. 14.27. But the Hebrew names were in use before, as appeareth by these already given in instance.

3. Now the proper names of the moneths, as they were used after the Captivity were these; the first Nisan, answering to our March, the second Tiar, answering to Aprill, the third Sivan, which is our May, the fourth Tamuz, our June, the fifth Ab, which we call July: then Elul, agreeable to August, the seventh Tisri, sorting to our September, the eight Marches…an, with us October, the ninth Cisleu, our November, the tenth Tebeth, the same with December, the eleventh Sebath, named with us January, the twelfth Adar, which is correspondent to our February: Ex Pererio.

QUEST. V. When the first monethmonth of the Hebrewes tooke beginning.

NOw to know when to beginne the first monethmonth of the yeere: 1. Some give this rule, that whereas the Hebrewes alwayes count their moneths from the new Moone as Psalm 81.3. Blow up the trumpet in the new Moone: they will have that to be the first monethmonth, whose full Moone is neerest to the equinoctiall. But this rule sometime faileth, for it may fall out that two full Moones are equally distant from the equinoctiall, and then it would be uncertaine, which Moone to take. 2. Some say that was the first monethmonth with the Hebrewes, whose new Moone was neerest to the equinoctiall, whether it were before or after: Ferus. But this rule doth not hold neither: for it may bee that one new Moone falleth out as upon the 7. day of March, another upon the fifth of Aprill, and so further off from the equinoctiall (that is, when the night and day is of equall length) and yet this shall rather be the first Moone than the other. 3. Therefore this is a more certaine observation, that the first monethmonth should be that, whose fourteenth day, falleth out either upon the Equinoctiall, or presently after it, and so the new Moone of the first monethmonth will fall out, neither before the eight day of March nor after the fifth day of Aprill. 4. Now hence it is evident, that the first monethmonth of the Hebrewes is never all within March; it may sometime be all without March, though not all without Aprill; as when the Hebrewes every third yeere put in a monethmonth to make the yeere to agree with the course of the Sunne, so that they had two Adars, as it might be two Februaries together: then the latter Adar being mensis intercalaris, the monethmonth put betweene, concurring with March, the first monethmonth began with April, but for the most part their first monethmonth tooke part of March and part of April.

QUEST. VI. Why the Lambe was commanded to be prepared foure dayes before.

Vers. 3. IN the tenth of this monethmonth, let every man take unto him a lambe, &c. They were commanded to set apart the paschall lambe foure dayes afore for these causes. 1. Lest that if they had deferred it till the instant of their departure, they might by reason of other businesse have forgotten it. 2. That in this while they might see whether there were any blemish or defect in the lambe. 3. That they might by the sight of the lambe be stirred up to a thankfull remembrance of their deliverance expected. 4. To confirme them in the assured confidence of Gods assistance, against the Egyptians, that whereas they abhorred all these which did kill sheepe, either for meat or sacrifice, or any other cattell which they superstitiously adored▪ yet the Israelites did foure dayes set apart their paschall lambes, to that end, without any danger, or hurt intended by the Egyptians: Pererius, Ferus. 2. This preparation of the lambe foure dayes before was peculiar only for this time and first passeover: because afterward the cause was taken away: p. 121for neither was there feare lest they should forget to take a Lambe for the Passeover; and beside they needed no time to examine the wants and defects of the Lambe, being experienced by their daily sacrifices, how to make choice of the fittest beasts: therefore where the law of the Passeover is repeated, as Levit. 23. Deut. 16. the rite of preparing the Lambe foure dayes before is omitted. 3. Iosephus is here found to be in an error, that saith the lambe was to be prepared upon the 13. day against the 14. when as it is manifestly expressed, that it was to be set apart upon the tenth day: Perer.

QUEST. VII. Whether a Lambe were killed in every house, and how m…ny went to the eating of a Lambe.

LEt every man according to the house of the fathers ▪ &c. 1. This name of house in Scripture is diversly taken: sometime it signifieth all the nation of Israel, which is called the house of Iacob, Psal. 114. sometime for a whole tribe, as the house of Iudah, the house of Levi. But here it is taken more strictly, for every family contained in their severall houses, as appeareth, vers. 4. where one houshold or family was too little for the eating of a lambe, there two neighbours were to joyne together. 2. Every particular man is not charged to provide a lambe, but the masters of the families onelyonly: Ferus. 3. Yet not every housholder did provide a lambe, as where the houshold was too little, for in that case they were to joyne with their neighbours; which was done in two respects, both in regard of the povertie of such as were not able to provide a lambe; and lest that if in every small family, they should kill a lambe, somewhat thereof might remaine untouched, which was against the law of the Passeover: neither were there more than one lambe killed in any one house. 4. What number was allowed to the eating of a lambe is uncertaine: The Hebrewes thinke that tenne were allotted to a lambe; but that seemeth not to be generally observed: for the lambs were not all of one bignesse, nor every mans stomacke and eating alike: yet Iosephus seemeth to confirme this opinion of the Hebrewes, who writeth, that Ces…ius the Governour of Judea being desirous to certifie Nero of the number of the Jewes, dealt with the high Priest, who by the number of the paschall lambs which were killed, amounting unto two hundred fiftie and six thousand, and counting ten to every lambe, he gathered the whole summe of thirtie hundred thousand▪ and seventie thousand, that were gathered together at the celebration of the Passeover, Ioseph. lib. 7. de bello Iud. cap. 17.

QUEST. VIII. Whether beside the paschall lambe there were any other solemne sacrifices.

NOw whether beside these particular lambes which were slaine in every house, there was beside some publike solemne sacrifice, it may be questioned. But it is not like that there was any such at this time, because Moses did so propound his request unto Pharaoh, that they might goe three dayes journey to offer sacrifice unto God in the wildernesse: therefore it is not like that they kept any publike solemne service of God in Egypt: afterward in the time of Hezekiah and Iosias there were many solemne sacrifices offered at the Passeover, but they must be distinguished from the Passeover it selfe, which was eaten on the 14. day at night; but these solemne sacrifices were offered on the 15. day, the first solemne day of the Feast, Simler.

QUEST. IX. Of the divers acceptations of the word evening.

Vers. 6. THey shall kill it in the twilight, or betweene the evenings. It is to be considered, that the word vespera, evening, is taken two wayes: 1. properly for the space betweene the Sun set and the shutting in of the day light altogether, as Iudg. 19.9. it is called the lodging of the day, and vers. 14. the going downe of the Sunne: and this may appeare both by the derivation of the Latine word vespera, which is derived of vesper, which is Venus starre, and both goeth before the Sunne rise, thereof called Lucifer the day starre, and followeth immediatly his setting, and is also called Vesper, or Hesperus, after the Greeke: beside, the Hebrew word ghereb signifieth a commixtion, when as the day light and the darknesse seeme to be mingled together: so that properly the evening signifieth the twilight: which at Jerusalem where the pole is elevated almost 32. degrees, continueth about the space of an houre and …5. minutes. Or the evening is taken more generally, and so sometime it signifieth all the time from the declining of the Sunne in the afternoone, till the setting thereof: some time it signifieth the whole night, as Gen. 1.5. the evening and morning were of the first day; the beginning of the day and the night are taken for the whole: Thostat. Iun. It signifieth also sometime the latter part of the night toward the morning, as where it is said, Matth. 28.1. that in the evening, foreign, of the Sabbath when the first day of the weeke began to d…wne, Mary Magdalene and the other Mary came to see the Sepulchre: Marke readeth, that they came foreign, very early in the morning.

But Pererius taketh exception here to Thostatus, affirming that in the first place the evening is taken for the day, being the end thereof, and the morning for the night, being the end also thereof: and in the other place the word foreign, dawning, signifieth the beginning of the next day, which the Jewes did begin to reckon from the evening: as Luke 23.54. the same word is used where the Evangelist saith: That day was the preparation and the Sabbath appeared, or dawned, foreign.

Contra. 1. The evening is rather taken for the night, both because there was darknesse before there was light, and so the night was first and then the day; as also because in Scripture the civill day is counted from evening to evening: Iun. and the beginning of a thing is more properly taken for the whole than the end. 2. It is not denied, but that the word dawning is sometime taken for approching or drawing neere: but seeing S. Marke expoundeth S. Matthewes foreign, evening, by the word foreign, morning, p. 122it cannot be avoided, but that S. Matthew meaneth the morning; and till the morning of the third day Christ was not risen: therefore Pererius without cause findeth fault here with Thostatus: yet notwithstanding in this place, the eventide or twilight is not taken any of these three waies, but properly for the shutting in of the day.

QUEST. X. Of the time when the Passeover should be killed, betweene the two evenings.

BUt what should be here meant by the two evenings, there are divers opinions. 1▪ Some take these two evenings for the two twilights of the evening and morning: Lippoman. But that cannot be, for so he alloweth the whole night for the killing of the paschall lambe, which was to bee counted with the fifteenth day following▪ whereas they are commanded to kill the Passeover on the 14. day at even. 2. Mas…u… in 5. Iosua, reporteth this to be the opinion of most of the Hebrewes, that the evening is to be taken from the first declining of the sunne in the afternoone untill it set: and they are the two evenings, the first when the sunne beginneth to turne in the afternoone, the other when it is in the setting; so also Rabbi Salomon. But this seemeth to be somewhat hard to take halfe the day for the evening: for after the sunne beginneth to decline, there is much day behind, as it is called Gen. 29.7. (haio… gadol) which cannot be said to be any part of the evening. 3. Some doe take these two evenings, the one to begin at the sunne set, the other when it beginneth to be night, and the space betweene which we call the twilight to be those two evenings: Aben Ezra, Oleaster, B…rrh. Which space they define to containe about an houre and a third part: Pellican. But this interpretation cannot hold, for after the sunne set, began the 15. day to be counted, when they were first to eat unleavened bread, Levit. 29.9. which was upon the eve of the fourteenth day, chap. 12.18. that is, presently following the 14. day: but they were to kill the paschall lambe upon the 14. day, before the 15. day came, so the times must be distinguished betweene the killing of the lambe, which was betweene the two eventides upon the 14. day, and the eating thereof with unleavened bread, which was in the evening following after the sunne set: Perer. 4. Wherefore there remaineth a fourth exposition, which is this: They divided the naturall day, from sun to sun into foure parts, which each of them containeth three houres, and the first part was from the breake of day, for the three first houres, and was called of the last houre, tertia, the third houre, the second part, sexta ▪ the sixth houre, the third nona, the ninth houre; and the fourth from thence unto night, and was called vespera, the evening: the first evening was toward the sunne set, some two houres before, Cajetanus, or three, and the other at the sun set: in this space they were to kill the paschall lambe: of this opinion is Iosephus, a most expert and skilfull man in the Jewish rites and observations: who writeth that the Priests used to kill the paschall sacrifice, from the ninth houre to the eleventh, lib. 7. de bel. Iud. c. 17. and it seemeth that in the twelfth houre, which was the last, they did rost and dresse the lambe, and after sun set eat it. And this interpretation may be thus further confirmed: 1. Because they were to kill the paschall lambe on the 14. day; but after the sunne was set the fifteenth day began: Perer. 2. If they should not have killed the lambe till the sunne set, they should not seeme to have sufficient time, the night then comming upon them, to kill the lambe dresse and prepare it 3. The example of our Saviour doth warrant it, who sent his Disciples before the evening to prepare the Passeover, and when even was come he sate downe with the twelve to eat it, Matth. 26.14. The Passeover was killed and made readie before the evening came: Masius. 4. Beside, the phrase of Scripture doth also approve and justifie this interpretation; for when as our Saviour fed the five thousand, before they sat downe, it is said, the even was come, Matth. 14.11. when the sun was not yet set: for the time would not then have served to have placed them all upon the ground, and given them all bread, there being so few servitors, none but Christs Disciples; and beside S. Marke saith this was done when the day was farre spent, foreign, chap. 6.35. This then was one evening when the sunne began to draw low: then afterward it is said, When the evening was come, Christ was in the mountaine alone, Matth. 14.23. this was the other evening when the sunne was set: Perer. Iun. Simler.

QUEST. XI. Whether the Passeover was killed in the first evening when the foureteenth day began or the latter.

BUt whereas the Hebrewes counted the dayes, and so observed their Feasts, from evening to evening, so that every day civill had two evenings, the one where it began, the other where it ended, the question is, whether the paschall lambe were to be killed on the evening, when the 14. day began, or when it ended. But it doth evidently appeare, that was to be killed in the end of the 14. day, and so in the latter evening, and not in the first. 1. Because they were commanded to eat unleavened bread in the end of the 14. day at even, chap. 12.18. when the fifteenth day began, for they were not to eat unleavened bread till the fifteenth day, Levit. 13.6. But if they were to take the first evening, when the fourteenth day began, then they were to eat unleavened bread all the 14. day. 2. Againe, it is said that they should eat the flesh the same night with unleavened bread: that is, the same night after they killed the Passeover; but if they killed it the evening before, when the 14. day began, then they did eat unleavened bread upon the 14. day, and so eight dayes in all: for from the evening before the 14. day, till the evening after the 21. day, are eight dayes: but they were commanded onelyonly to eat unleavened bread seven dayes, from the 14. at even, till the 21. day at even, chap. 12.18. 3. Beside, the practice of our Saviour Christ sheweth how the Passeover was to bee kept according to the law: hee did eat the Passeover the same night wherein he was betraied, 1 Cor. 11.23. and the next day he suffered, which was the 15. day of the monethmonth: for it is the generall received opinion that Christ suffered upon the 15. day of the first monethmonth, insomuch that Beda saith, Nulli licet dubitare Christiano: Beda l…b. de … temp.No Christian ought to doubt thereof: it must be then of all confessed, that p. 123Christ in all respects observed the law: if he suffered upon the 15. day, and the eve before eat the Passeover, being immediatly before prepared and made readie for him, then the Passeover was killed, not on the eve that began the fourteenth day, but on the evening that ended it. This onelyonly doubt there is in one Saviours example, that the Passeover is said to be prepared for him, upon the first day of unleavened bread, which was the 15. day, Matth. 26.17. which if it were so, then did he not eat the Passeover upon the 14. day. But here the answer is, that because the same night began the Feast of unleavened bread when they did eat the Passeover, and the Romans used to count the night with the day before going, it is therefore according to that common account, then in use among the Jewes, called the first day of unleavened bread, because of the evening following: Beza.

QUEST. XII. Whether it were not indifferent to use a Lambe or a goate for the Passeover.

Vers. 5. YE shall take it of the lambs, or of the kids. 1. Some thinke that it was lawfull to offer not onelyonly lambs and goates for the pasch, but calves also and bullocks, as it is prescribed, Deut. 16.2. Thou shalt offer the Passeover unto the Lord thy God of thy sheepe and bullocks; and they give this reason further, because some families might be so great, that one lambe would not suffice them, and therefore it is like they would chuse a beast according to their eating. Cont. 1. If any other beast beside a lambe or goate had beene permitted, the Lord would not in the institution of the Passeover, which is commanded in every respect so precisely to bee kept, have omitted it. 2. In the place, Deut. 16. he meaneth not the paschall lambe, but other sacrifices, which they offered during that solemnitie, that they might take them of their sheepe or bullocks. 3. Though the familie were never so great, one lambe might suffice for every one to have a part: it was not provided to fill their bellies, it was lawfull for them afterwards to eat other meat: but it was prescribed to be used as a sacramentall commemoration of their deliverance, and so to be a food rather for their soules than their bodies. 2. Paulus Burgensis is of opinion, that it was not lawfull for the Hebrewes at any time, neither then nor after to take a goate for their Passeover, but onelyonly a lambe. 1. For in that monethmonth, the sun being in that signe Aries, the Lord by staying of an hee or ram lambe would signifie that he would therein judge the Egyptian gods, who superstitiously worshipped rammes and sheepe. 2. This also better shadowed forth Christ, who is called the lambe that tooke away the sinne of the world, not the goate. 3. Therefore the meaning of the words is, that they shall take a lambe, from the flocke, where there were mingled together both sheepe and goats, to signifie that Christ tooke his flesh both from righteous and unrighteous progenitors, that no man should despaire of forgivenesse. Cont. 1. If that were the reason, why a lambe was appointed, a ramme had beene fitter, that was growne, to shew the judgement of God upon the rams the Egyptian gods, than a lambe. 2. Christ is called the lambe, because of his innocencie, and for that, though at this time, he that had not a lambe might take a goat, yet afterward they did altogether use lambe for the Passeover. 3. And to what end should the sheepe and goats bee mingled together in one flocke? what if the lambe were taken out of a flocke, where no goates were, was it therefore unfit for the Passeover. 4. Against this conceit of Burgen. are all both the Hebrew and Latin expositors, and which is most of all, the Scripture it selfe, which willeth the paschall beast to be taken either from the lambs, or of the kids, vers. 5. there are three severall words here used, sheh, which generally signifieth a small beast either lambe or kid; then …ebesh, the proper name for a lambe, and ghez a goat: If the meaning were, that a lambe should be taken onelyonly, what needed any mention be made of goats at all?

3. Some were of opinion, that both a lambe and a kid were killed, the one in every private familie upon the tenth day, the other generally of the whole congregation upon the 14. day. But this is contrary to the text, which prescribeth, that every man should take unto him a lambe, sheh, in the singular, not two, but one, and that it should bee kept untill the 14. day at even, neither at this time was there any publike sacrifice, as is shewed before, quest. 8.

4. The opinion of the most then is, that it was simple indifferent, in every Feast of the Passeover, for the Hebrewes to take a lambe, if they had it, or for want thereof a kid: Lyran. Th…stat. Perer. Fer. Simler ▪ But this libertie seemeth not to have beene generall for every Passeover: for Christ who was the substance of this Sacrament is in the new Testament called foreign, the lambe, as Iohn 1.29. 1 Pet. 2.19▪ Apocal. 5.6. which sheweth that the type answering to the bodie and substance was ordinarily of a lambe.

5. Wherefore I thinke rather and therein subscribe unto Iunius, that this was a libertie onelyonly at that time, in that confused estate: but that afterward they used onelyonly to kill a lambe for the Passeover; and this generally is agreed upon among the Jewes themselves. There were divers other rites here prescribed▪ which are peculiar onelyonly to this first Passeover, as the preparing of the lambe 4. dayes before, the striking of the bloud upon the doore posts, the eating thereof with their loynes gi…t, and their staves in their hand, for neither are these rites prescribed in the repetition of the Passeover, vers. 14. and Numb. 9. and our Sauiour did not use these ri…es at the eating of the Passeover, who in every respect would have observed the paschall rites, if they had beene perpetuall: sic I…n. in Matt. 26.

QUEST. XIII. Why it is added vers. 5. a male.

Vers. 5. A Small beast without blemish, a male. But whereas the usuall reading is, a lambe, &c. a male: ag…us, …, as the Latine: Augustine moveth a doubt, why that …, a male, August. … in … ▪is added, seeing the Latine terme agnus is of the Masculine gender: 1. To thi… question Augustine … three answers: First he saith that the Septuagint …, a s…eepe, which is in the Neuter g…nder, and so all the rest will agree; but if it be translated … a sheepe, … of the …, the … doubt p. 124remaineth still: Secondly, he saith it might be read pecus which is in the Neuter gender; but then saith he, Aliud intelligeretur nec servaretur sacramentum; Another thing should be understood, and so the Sacrament or type would not hold: because a lambe best resembleth Christ. Thirdly, he saith that it is expressed, a male, for the more full signification, all things being referred to Christ; and this answer may be well received, because the male signifieth strength and perfection, which fitly agree unto Christ.

2. Some other say, that agnus doth not here signifie the sex but the kind, as many times we say, a man hath oves and vaccas, sheepe and kine, both which words are of the Feminine Gender, and yet our meaning is, that he hath of both sexes: Thostatus. 3. But all this question is moved without cause: for the originall word sheb, signifieth not agnus, a lambe, either male or female, but pecus a small beast, noting not the sex but the kind: and so Vatab. and Iun. translate.

QUEST. XIV. The generall signification of the rites of the Passeover.

Vers. 8. THey shall eat the flesh the same night. The rites and ceremonies of the paschall lambe did betoken these things in generall: 1. The great haste and speed that they were to make, which was signified both by the meat which they did eat, it must be rost with fire, which was sooner done than to be boyled or sodden in water: they must eat their bread unleavened, because they had no time to leaven it: neither were they to breake a bone of it, they should have no time to picke the bones, and sucke the marrow. As also by their manner of eating, with their staves in their hand, and shoes on their feet, as readie for their journie; neither were they to carrie any thing forth of the doores, vers. 46. the time would not serve them one to visit another, and to send part thereof to their neighbours. 2. The other thing generally signified, was that hard servitude, which they had endured in Egypt, which is insinuated by the sower herbs and unsavory leavened bread, and the rosting of the lambe. 3. So then the celebrating of the Passeover, did put them in minde of two great benefits, which they had received, of their deliverance from the plague, when the first borne of Egypt were smitten, and of their freedome from the bondage in Egypt: which later as being the more principall is oftner spoken of in Scripture: and as some have observed it is mentioned 50. severall times: Perer.

QUEST. XV. The particular application of the rites and ceremonies of the paschall lambe.

1. Of the eating of the flesh.FOr the particular application of these rites: 1. They were to eat the flesh the same night, not the flesh without the sinewes, as some Hebrewes have strictly taken the word, but whatsoever was apt and fit to be eaten, those parts excepted which because of their uncleanenesse, and unaptnesse for nourishment use to be cast away, as the guts and entrals; and they were to eat it the same night, after the sunne was set, which was the the beginning of the 15. day.

2. It must not be eaten rawe.2. It must not be eaten rawe: 1. That is, not throughly dressed or prepared, as Rab. Salomon: for they needed not to be admonished, not to eat raw flesh. 2. Oleaster hath here a conceit by himselfe, that …a, which is here translated of all raw, should signifie rather broken or cut, of the word nava, and the meaning to be, that they should not cut it in peeces to be boyled. But beside that, both the Chalde and Septuagint doe interpret rawe and all other interpreters, and Oleaster hath this conceit alone by himselfe: this is expressed afterward, that it should bee dressed whole, with the head, feet and purtenance, vers. 9. neither were they divided into peeces, but as they did eat it, after it was rosted, for they were forbidden to carrie any of the flesh out of the house, vers. 46. Iun. 3. And for two reasons were they commanded to rost it rather than to boile it, both because of more haste, and rosted meat is held to bee stronger food: for in the boyling much of the moisture and substance of the meat goeth out into the water; and they were not to eat it, not thorowly dressed, lest they might in the eating cast it forth againe, Perer. 3. They must eat it also with unleavened bread:3. Of the unleavened bread. 1. Because it was sooner prepared, as Abraham in haste, caused unleavened cakes to be made, Gen. 18. and so did Lot likewise, Gen. 19. to entertaine the Angels. 2. By this was signified, that they should leave and forsake all the Egyptian superstitions and corruptions, which are understood by leaven, as in the same sense our Saviour biddeth his Disciples to take heed of the leaven of the Pharisies. 3. It is to be considered, that in this first Passeover they were not commanded to eat unleavened bread seven dayes, neither did they intend so much: but they carried their dow forth unleavened, not for any religion in abstaining from leavened bread; but for their haste, as it is expressed, vers. 19. Therefore that prescription to abstaine from leavened bread seven dayes, vers. 14. belonged to the perpetuall observation of the pasch: but all the other rites prescribed unto vers. 14. appertained to the first Passeover: Iosephus thinketh that they did eat unleavened bread 30. dayes for want of other, and that they had all that time no more sustenance, than they brought out of Egypt: and eat thereof very sparingly onelyonly for necessitie: and in remembrance of their penurie and want, they keepe the Feast of unleavened bread eight dayes, lib. 2. antiquit. cap. 5.

In the which speech of Iosephus some things are very probable, as that they lived of the provision which they brought out of Egypt thirtie dayes, untill Manna fell, which was upon the sixteenth day of the second monethmonth; for in the fifteenth day they came to the wildernesse of Sin, where they murmured for meat, and the next day in the morning the Manna was sent, chap. 16.1. and 8. It is also very like that their bread was unleavened all this while, because they made it of that unleavened masse which they brought out of Egypt▪ vers. 39. But it is not like that they kept the Feast of unleavened bread, in remembrance of that penurie and want, for then they should have kept it thirtie dayes; but rather it was kept for a commemoration of a benefit, which they received in their deliverance out of Egypt upon the fifteenth day, and the overthrow of the Egyptians in the red Sea the one and twentieth day, seven dayes after, which was the reason of that p. 125observation of the Feast of unleavened bread seven dayes; and beside they are not commanded to keepe it eight dayes, but onelyonly seven.

Vers. 8. With sower herbs shall they eat it. 1. The Latine translator readeth lactu… is agre…ibu…, 4 Of the sower and bitter herbs.with wild l…ice; so also Rab. Salomon. 2. The Septuagint foreign, which are a certaine kind of bitter herbe, whereof Theophrastus writeth, histor. plane. lib. 7. cap. 11. and Plini…. lib. 19. cap. 8. Theodorus Gaza doth sometime interpret it endive, sometime wild lettice. 3. But it seemeth rather generally to be understood of sower herbs, not of any speciall kind: Lyranus: as the Chalde also readeth; so also Vutab. …un. in remembrance of their bitter affliction in Egypt. 4. The Hebrew word is meror…m, bitternesse, which sometime is taken for the bitter sorrow of the mind, as …. 3.15. and so Oleaster taketh it to be mean… here. But because of the word before going with unleavened bread, it seemeth rather to be understood of some sower or bitter thing, to bee eaten with the flesh: Iun. Perer.

Vers. 9. Both his head and his feet and his purtenance. 1. That is, the whole should be rosted together,5. Of the rosting of the Lambe whole together. all the parts thereof, for it was not lawfull afterward when it was rosted to carrie it by peecemeale out of the house: Iun. 2. Then this was the order, they first killed the lambe, and did strike the posts of the doore with the bloud, then pulled off the skinne and tooke out the inward parts and washed them▪ and put them in againe, and so rosted the lambe whole: Thostat. Which is more like man as Cajetane thinketh, that they onelyonly pulled out the gall and the entrals, but washt not the inwards at all. 3. So this manner of rosting of the paschall lambe was unusuall and unlike all other, for they usually neither rost the feet, with the rest, but cut them off, lest they should bee parched and scorched, no… yet the inward parts, as the heart and liver, but by themselves: but this lambe was commanded to be rosted whole because of the haste, Perer.

Vers. 10. Ye shall reserve nothing to the morning. Of this ceremonie these reasons may be yeelded:6. Of the not reserving of any thing till the morning. 1. Because this was the perpetuall law of the eucharisticall sacrifices and peace-offerings, of the which sort, this was one, that they should bee eaten the same day, and nothing should remaine till the morning, Levit. 7.15. Perer. 2. Because the holy flesh should not be prophaned nor put to another use, or lest any uncleane person should eat thereof, it was (whatsoever remained of the skin, flesh or bones) to be burned with fire: Iun. 3. This also was prescribed because of their haste, that nothing should be an hindrance or impediment unto them in their journey, Perer. 4. To avoyd superstition, lest they might make an Idoll of the reliques of the lambe, as they did of the brasen Serpent: Simler. This ceremonie seemeth to be peculiar unto this first celebration of the Passeover, Iun.

Vers. 11. Thus shall ye eat it, your loynes girded, &c. 1. This was commanded,7. Of the girding of their loynes. that they should all be in a readinesse for their journey: for so they used to gird their loynes, and take a staffe in their hand, when they were in haste; as Elisha said to his man Gehezi: Gird thy loynes and take my staffe in thine hand, and goe thy way: for they used long garments in those countries, which they had need for more speed to trusse up. 2. They are bid to have their shooes on their feet, not as some thinke, because they used to put off their shooes, when they reposed themselves to their meat, because they would not soile their carpets, and cloths whereon they sat, and from their meat they went to bed, for of old time they used to leane upon their beds, when they did eat: Calvin. But rather because in Egypt they used to sit down, rather than to lie at their meat, as may appeare in Iosephs Feast w^ch he made to his brethren, Gen. 43.33. It is rather like that it is understood of these kind of shooes which they used for their journy: Perer. And that they used divers kinds of shooes at home and in their journeys appeareth, in that in one Evangelist, the Apostles are forbidden to take any shooes for their journey (such as travellers carefully provide) Matth. 10.9. and other permitteth them to bee shod with sandales, that is, with light kinde of shooes, Mark. 6.9.Recon…ll. 3. These ceremonies of girding their loynes and putting on their shooes, and taking their staffe in their hand, were peculiar onelyonly for that time, for they are not repeated afterward, vers. 14. no… Numb. 9. not observed by our Saviour, when he did eat the Passeover, Matth. 26. who would in no point have transgressed the law: Iun. 4. But here it is a question, whether they were also required to stand at the eating of the Passeover, Pererius thinketh that this was none of the ceremonies enjoyned, because our Saviour Christ did sit at the Passeover, who did most exactly keepe the law. Contra. 1. The judgement of Philo is somewhat to be credited concerning the rites of the Hebrewes, who, as Pererius citeth him,Pererius confuted that thinketh the Hebrewes stood not in the first Passeover. Whether Christ stood or sat at the eating of the Passeover. thinketh that they stood at the Passeover: lib. de sacrif. Cain & Abel. 2. The other rites doe shew as much, the girding of their loynes, and the holding of the staffe in their hands, and the reason added, because they did eat in haste▪ but he that standeth is more readie to goe, than he that sitteth, and he which sitteth hath no need to stay his hand upon a staffe. 3. Beside, the Apostle saying, Stand therefore and your loynes girded about, Ephes. 6.13. seemeth to allude to this ceremonie. 4. And though our Saviour did sit at the Passeover, this sheweth not that the Hebrewes did not then stand, but that it was no perpetuall ceremonie, onelyonly prescribed for that time, as the rest belonging to their habite, which were likewise omitted by our Saviour. 5. It is the opinion also of the Hebrewes, that they were first to stand in the eating of the Passeover, in token of their servitude in Egypt, for so servants use to eat their meat standing. And Simlerus is of opinion, that Christ first stood till the Passeover was eaten, and then sate downe at the rest of the Supper: for it was lawfull after the eating of the Passeover to use other meats to make an end of the Feast, as our Saviour did; and as the Christians used afterward after the receiving of the Lords Supper to have their Feasts of love. But it appeareth to be otherwise by the Evangelist, that our Saviour did sit at the eating of the Passeover, as Matth 26.20. When the even was come he sate downe with the twelve: wherefore it is not otherwise to be judged, but that standing at the Passeover was a rite onelyonly prescribed at this time.

p. 126QUEST. XVI. Whence the name pasch is derived.

Vers. 11. IT is the pasch of Iehovah. 1. This is neither a Chalde word, as Philo thinketh, who erroneously maketh the Hebrew and Chalde all one. 2. Neither is the Hebrew word pascha, as Nazianzen, or phas…k, as Theodoret, but pesach, which signifieth a passing over. 3. Neither as some thinke doth it come of the Greeke word foreign to suffer, as though the pasch should signifie the passion of Christ; which opinion Augustine confuteth in Psal. 68. which application Nazianzen misliketh not, using these reasons, Cum usus tam recepisset &c. assentientibus ipsis auribus, utpote sanctiori nomini; Vse hath received it, it hath a good sound to the eares, and it seemeth a more holy name. Perer. 4. But howsoever the Christians pasch may be very well so called in that sense, yet it is evident that the Septuagint reading foreign derived it from the Hebrew pasch, which name is better retained, than the translation thereof, transitus, the Passeover, because the Apostle readeth foreign, our pasch Christ is sacrificed for us, 1 Cor. 6.7. Iun. Vatab.

QUEST. XVII. Wherefore it was called the pasch or passeover.

NOw it was called the Lords pasch. 1. Not because of the passing or going over of the Israelites through the red Sea, as August. seemeth to thinke: quòd tunc primùm pascha celebravit populus Dei quando ex Egypto fugientes mare rubrum transierunt, because then first the people of God kept the pasch when they fled out of Egypt, and passed over the red Sea, Tract. 55. in Evang. Iohan. For the people kept the pasch, and it was so called before they came to the red Sea. 2. Neither as Philo thinketh, because it was migrationis publicae festivitas, a Feast of the publike passage of the Israelites out of Egypt, as Nazianzen also thinketh. 3. But the reason is given in this place why it is called the pasch: for I will passe thorow the land of Egypt the same night, and smite all the first borne: it was therefore so called of the passing of the Angell over the houses of the Hebrewes, and sparing them, Perer. 4. But it is here to be noted, that there are two words used that signifie to passe over, pasach and ghabar, but that betokeneth a passing over in merciemercy to spare, the other a passing over the Egyptians houses in judgement to smite, Simler.

QUEST. XVIII. The divers significations of the word pasch.

NOw the word pasch is taken to signifie three things in Scripture. 1. It betokeneth the paschall Lambe it selfe, as 2 Chron. 35.11. They slew the pasch; and vers. 13. they rosted the pasch at the fire. 2. It is taken for the solemnitie it selfe of the pasch, for the whole seven dayes of unleavened bread, as Act. 3. then were the dayes of unleavened bread, then it followeth vers. 4. intending after the pasch to bring him (i. Peter) forth to the people. 3. It is used also to signifie the very sacrifices, which were offred at the pasch, as Deut. 16.2. Thou shalt offer the pasch unto the Lord thy God, of thy sheepe and bullocks. Perer. 4. But here it is taken in a divers sense from any of these; it is called the pasch, because it signified and represented unto them the Lords passing over, as the next words do shew in the 12. verse. Genevens. So circumcision is called the Lords covenant, Genes. 17.13. My covenant shall be in your flesh, being onelyonly a Sacramentall signe and seale thereof.

QUEST. XIX. What things are generally commanded concerning the keeping of the day of unleavened bread.

Vers. 15. SEven dayes shall yee eat unleavened bread. 1. The Hebrewes had foure kinds of ceremoniall observations, the first their sacrifices wherein they offred bullocks, sheepe, goats, lambs, calves: the second were the holy things, which belonged to the Sanctuary, as the vessels, curtaines, Priestly garments; as also to this sort belonged their festivals and solemnities: the third sort was of their Sacraments, which were circumcision and the paschall lambe: the fourth more certaine ceremoniall rites, which belonged to the cleansing and sanctitie of their persons, as in their washings, and legall purgations, in the choice of meats and garments, and such like. This observation of unleavened bread, belongeth to the fourth sort, for it was a principall member and part of the paschall solemnitie, Pererius. 2. Foure things are here prescribed, concerning the eating of unleavened bread: First how long they should observe it, for seven dayes: secondly, of the speciall preeminence and solemnitie of two dayes above the rest, the first and the seventh, with the manner how they should keepe them, in abstaining from all worke; saving about their meat: thirdly the danger and punishment of him that should not observe this rite: lastly the cause, to put them in mind of their deliverance out of Egypt, Simler.

QUEST. XX. Why they were enjoyned to eat unleavened bread.

THe reasons of this observation of unleavened bread were these: 1. They then of necessitie were forced to eat unleavened bread, because they had no time to lay leaven, as is shewed, vers. 39. Calvin. Perer. 2. But afterward this ceremonie was injoyned to put them in remembrance of their deliverance out of Egypt, when for haste they could not leaven their bread, Simler. 3. As also to call to their remembrance, the great power of God in bringing them out of Egypt, when they had no provision for their journey▪ for when men are best provided of secundarie meanes, Gods grace is more obscured, Calvin. 4. As also to put them in mind of sodaine deliverance, even before they had thought, that God made such speed to deliver them, that they had no time to provide bread: for God is more readie to bestow his benefits, th… we are to aske them: Pellican. 5. This also did put them in mind of their bitter and unpleasant servitude in Egypt, as unleavened bread is not so pleasant to the taste, as leavened, Calvin. And so God did deliver them from their former sorrow. Vatab. 6. It also did move them to consider of Gods providence, who nourished them 30. dayes (even untill Manna came) with that provision of unleavened bread & dow which p. 127they brought out of Egypt: Iosephus. For like as the Manna ceased when they did eat of the fruit of the land, so when their provision was done, it is like that Manna came. Pererius.

QUEST. XXI Why seven dayes are limited for the keeping, of the Feast of unleavened bread.

BUt why they were commanded to eat unleavened bread seven dayes, the reason is not; 1. Either because a finite number is taken for an indefinite, as the number of seven is sometime used in Scripture; and so these seven dayes did bring to their minde those thirtie dayes wherein they did eat unleavened bread. Ioseph. Perer. 2. Neither doe these seven dayes so much signifie; that at all times they should remember their deliverance even all the yeere long. Pellican. 3. But this is more likely to have beene the reason thereof, because there were so many dayes from the going out of Egypt, untill the overthrow of the Egyptians in the red sea, untill when, their deliverance was not perfect, nor they wholly out of danger, for then the Lord is said to have saved or delivered Israel from the hand of the Egyptian, chap. 14.30. Iun. And that this destruction of the Egyptians in the red sea followed seven dayes after the going of Israel out of Egypt, shall be shewed in the 26. quest.

QUEST. XXIII. Whether the 14. or 15. day were the first of the seven.

COncerning the number of these dayes of unleavened bread: 1. Neither is Iosephus opinion to bee received, who saith, Festa per octo dies celebramus quos vocamus azymorum: We doe celebrate the Feast eight dayes, which we call of unleavened bread: for the direct words of the text are against him, vers. 15. Seven dayes shall yee eat unleavened bread. 2. Nor yet is Rupertus reason any thing worth, because they did begin to eat unleavened bread on the 14. day at even, and so from the 14. day till the 21. day, numbring the first day, there are eight dayes: for the 14. day was ended, when at eve after the sunne set they began to eat unleavened bread, and then entred the 15. day: wherefore it is said, Levit. 23.6. In the 15. day of this monethmonth shall be the Feast of unleavened bread, the 15. day then was the first, and not the fourteenth. 3. Wherefore according to the words of the text we hold that there were onelyonly seven dayes of unleavened bread kept: as is evident Exod. 12. Levit. 23. Numb. 28. Deut. 26. And whereas Rupertus alleageth this text, the first day shall bee holy unto you, likewise the eight day shall be aequè venerabilis, as well observed, no such place can be found: but the contrary; in the first day shall be an holy assemblie, likewise in the seventh day, chap. 5.16. So that it is to be wondred at how Rupertus was so much overseene to alleage a text no where extant. 4. And as there were not more than seven dayes, so neither was there lesse: For whereas it is said, Deut. 16.8. Six dayes shalt thou eat unleavened bread, and the 7. day shall be an holy assemblie: the seventh day is not excluded, as being none of the seven dayes of unleavened bread, but is named by it selfe as being a principall and solemne day among the rest. Perer.

QUEST. XXIII. Why he which did not eat unleavened bread was to be cut off.

NOw as touching the festivall dayes of unleavened bread in particular: first there ariseth a question about the first day of the seven; whether the 14. or 15. day should be the first. 1. Here we refuse the opinion of Rupertus seene before, that they began to eat unleavened bread upon the 14. day of the monethmonth: for then there should be eight dayes of unleavened bread, and not seven onelyonly, as the Scripture saith: and where it is said, vers. 18. In the first monethmonth, and the fourteenth day of the monethmonth at even, yee shall eat unleavened bread: there the even is joyned with the fourteenth day, not as a part thereof, but as immediatly following, for then in just account began the fifteenth day, the first of unleavened bread, Levit. 23.6. 2. Neither doe we here receive Thostatus opinion, who thinketh that the even when they began to eat unleavened bread, was part of the fourteenth day, but because it was but a small part, it may be counted with the 15. day, and so much was taken out of the 21. day, for before Sunne set they began to eat unleavened bread. Contra. 1. The evening began after Sunne set, and then the day was ended, that time then that followed was part of the 15. day, and not of the 14. and that the evening began after the Sunne went downe is evident, because betweene the first evening, which was before the Sunne set, and the latter evening, at and after the Sunne set the lambe was to be killed, as is shewed before, quest. 10. 2. That before Sunne set on the 21. day they brought leaven into their houses cannot be shewed, but the contrarie rather, that till the even of the 21. day, which was after Sunne, they were to eat unleavened bread, till about the same time when they began. 3. Therefore we thinke, that not the 14. day, but the 15. was the first of unleavened bread, for these reasons: 1. Because otherwise there should be 8. dayes of unleavened bread, and not seven. 2. Iosephus saith, that the Jewes kept no festivall day without burnt offrings, and ceasing from labour: lib. 3. antiquit. cap. 15. but not on the 14. but the 15. day were they commanded to abstaine from worke, vers. 16. 3. The same day when they began to eat unleavened bread the Lord brought them out of Egypt, vers. 17. but they went out not upon the 14. day, it was the morrow after the Passeover when they went out, Numb. 33.3. for upon the 14. day, which ended at Sunne set, they did not goe out, seeing about midnight following, the first borne of the Egyptians were slaine before the Israelite… departed. Perer.

QUEST. XXIV. In what sense the first day of the seven was called holy.

Vers. 16. IN the first day shall be an holy assemblie. 1. It is called an holy day, because it was sequestred and set apart from all prophane use, and consecrated as peculiar unto God. In which sense, both certaine places, as the sanctuarie, and vessels, as they which belonged to the Sanctuarie, and certaine persons, as the first borne (which were afterward redeemed) were holy and consecrate unto God. 2. This day was holy in three respects: First, because they were not to prophane it with any bodily worke: secondly, because there were peculiar sacrifices appointed for this first day of the seven, as two bullocks, p. 128one ramme, seven lambs of a yeere old, Numb. 23. Thirdly, because upon this day, as likewise on other festivals, they fared better and put on their festivall robes: as Nehemias prescribed to be done in another festivall day, chap. 8.10. Goe and eat the fat, and drinke the sweet, and send part unto them, for whom none is prepared, for this day is holy unto our Lord. 3. But here is to be observed a difference betweene the rest of this day, and of other festivals: upon this day, though all other worke be forbidden, yet it was lawfull to prepare their meat and drinke, and so it was lawfull also upon the Feasts of Pentecost, and of the Feast of Tabernacles, but upon the Sabbath it was not lawfull to doe so much: as they were forbidden to gather Manna upon the Sabbath, chap. 16.5.23.19. and it was not lawfull to kindle a fire upon the Sabbath day for their necessarie use, Exod. 35.3. Iun. But if this first festivall day did fall out upon the Sabbath then they were to rest therein simply from all labour, Perer. 4. It is also called holy in respect of the holy convocation, because the people were therein to bee called together to attend the service of God, leaving all other works, Iun.

QUEST. XXV. Of the second solemne day of the pasch.

COncerning the second day of the paschall solemnitie, this was peculiar to that day, that therein they brought a sheafe of the first fruit of their harvest unto the Lord; this was the morrow after the Sabbath, Levit. 23.11. Wherein is to be considered: 1. That then all their harvest was not ripe in Palestin… ▪ but onelyonly they culled out certaine principall eares, and out of the forwardest grounds: for these first fruits the Hebrewes hold to have come all out of the tribe of Nepthaly. 2. They were not eares of wheat, which was not ripe till Pentecost, seven weekes after, Exod. 34.21. but eares of barlie which was first ripe. 3. Neither were they fully ripe and hardned, for they did drie the eares at the fire, and then rubd out the corne, Levit. 2.14. 4. The word Sabbath doth not here signifie the Sabbath which was the seventh day, but it is taken for any festivall day of rest, and may here bee translated, the morrow after the rest: Iun. because upon the first day of the pasch they were commanded to rest. 5. This they did in presenting their first fruits unto God both for remembrance of that time, when they came out of Egypt, which was in the monethmonth Abib, the monethmonth of new fruits, as also to stirre them to bee thankfull unto God, and to acknowledge him to be the giver and author of their abundance and plentie, Pererius.

QUEST. XXVI. Whether the seventh day were more solemne than the first.

Vers. 16. ALso in the seventh day shall bee an holy assemblie. Here the solemnitie of the first and seventh day seeme to be alike. But Levit. 23.8. the Latine translator readeth thus, Dies septimus erit celebrior & sanctior: The seventh day shall bee more solemne and holy. Unto this objection divers answers are framed: 1. It is called holier, because this day is by speciall words called a day of restraint or of a solemne assemblie, Deut. 16.8. Wherein it being the last day of the Feast, there was a great assemblie of the people gathered together to praise God. So in the same sense the last day of the Feast of Tabernacles is called the great day, Ioh. 7.37. 2. Others answer that it was greater, not in comparison of the first day, but of the other comming betweene: Lyran. 3. But the best answer is, that in the originall there is no degree of comparison: but as it is said of the first day, there shall be therein an holy convocation, so it is said of the seventh; Th…e shall bee an holy assemblie or convocation: Perer. So here a question is moved questionlesse and needlesse. 4. Now the reason why the first and the seventh day were more solemne than the rest, may be this, because on the first day of the Passeover they went out of Egypt, and on the seventh day they passed through the red sea, and these two dayes in remembrance of these two great benefits, they kept with greater solemnitie: this generally is the opinion of the Jewes, and the reasons to confirme it may be these two: first, because as in the first day there was an holy convocation, so also was there on the last, when Moses and all Israel gave solemne thanks unto God, Exod. 15. And beside the manner and order of their travell agreeth thereunto: for on the 15. day they came to Succoth, on the 17. to Ethom to Pihahiroth, or the mouth of Chiroth, on the 18. day there they staied, where Pharaoh overtooke them the 20. and the night following they went over the red Sea, Iunius.

QUEST. XXVII. Why the seventh day is called a day of restraint, Deut. 16.8.

BUt whereas it is said, Deut. 16.8. on the seventh day (of the paschall solemnitie) shall be a restraint o… solemne assemblie, where the Latine translator readeth, collecta, there shall be a collection ▪ here ariseth a question about the meaning of these words: 1. They which defend this translation, some doe expound it of the collection, which was made toward the expences of the temple: Thomas. But against this sense both Lyranus his reason may bee urged, because the morrow after the pasch it was lawfull for the people to returne home, Deut. 16.7. and therefore it is not like that collection was made after their departure: as also Paulus Burgensis sheweth out of the sentence of the Hebrewes, that collection was used to be made for the temple throughout all Palestina upon the first day of the twelfth monethmonth: Pererius also alleageth that place, 2 Chron. 7.8. that Salomon, Fecit die octava collectam: Made a coll…ction upon the eight day: but (saith he) it is not like that so rich a King as Salomon made any collection of mony: Therefore Pererius interpreteth it of the solemne collection and gathering together of the people upon that day, to give God thanks solemnely and publikely for their mightie and glorious deliverance out of Egypt. But all this businesse will soone be at an end, if the vulgar Latine interpretation be refused, as not so agreeable to the originall word, which signifieth rather a restraint, as even now shall be shewed.

2. The Septuagint also are as wide, which doe translate the word foreign, the going out, because then the Feast was at an end: but this is not the meaning of the word, though it be true that then the p. 129people were dismissed, as Salomon upon the eight solemne day of the Feast of Tabernacles sent away the people, 1 King. 8.66. having kept that day as a time of restraint, 2 Chron. 7.7. at even he gave them leave to depart; for so these places are reconciled.Reconciliation.

3. Therefore the meaning rather is, that it was a time of restraint, the people were kept and restrained from worke upon that day: so the word ghatzer signifies to forbid, or restraine: Lyran. Montan. Iun. And though the first day also were a day of restraint, wherein they were forbidden all worke, save about their meat, yet it seemeth that this was the greater day, being the conclusion and determination of the Feast; as these two are joyned together, the last and great day of the Feast, Iohn. 7.37. as i… shewed before.

QUEST. XXVIII. Why he which did not eat unleavened bread was to be cut off.

Vers. 19. THat soule shall be cut off from the congregation of Israel. 1. Some doe expound this onelyonly of the capitall punishment, that such as neglected or contemned this observation of unleavened bread should be put to death: and so is this phrase taken, Exod. 30.33. and 31. vers. 14. and in other places▪ Simler. Piscat. But though it be not denied that in some places this phrase to bee cut off from Israel, signifieth onelyonly the taking away of the life of the offender, as in the places given in instance, yet alwayes it is not so taken: for Genes. 17.14. it signifieth the cutting off from the societie and the communion of the Saints, both in this life and in the next, as may appeare by the reason there given, because he hath transgressed my covenant. 2. Neither is it referred onelyonly to the spirituall punishment, as Osiander expoundeth this place by that of the Apostle, that he which eateth and drinketh unworthily, eateth and drinketh his owne damnation, 1 Cor. 11.29. for under the law the punishment of death was used in the like transgressions in the contempt of the law: as for violating the Sabbath. 3. Therefore this sentence pronounced against such contemners includeth a penaltie both upon the bodie and the soule: and of this strict severitie two reasons may be given: the one from the authoritie of the law-maker: God that gave us both bodies and soules, and all other good things beside, hath power to make lawes both to binde the bodie and the soule: and the contempt of his Commandements is worthie of capitall punishment: the other reason is taken from the constitution it selfe: the eating of unleavened bread did both call to their remembrance the benefit of their deliverance received, and was a type also of their deliverance hoped for in Christ, as the Apostle applieth it, 1 Cor. 5. The contempt of this rite then did both bewray an unthankfull heart for the benefit received, and an unbeleeving heart for the benefit of salvation expected, and so was a renouncing of God and his religion: Iun. in Analys.

QUEST. XXIX. Why none uncircumcised were admitted to the pasch.

43. NO stranger shall eat thereof. 1. Such as either were not of the posteritie of those which were delivered out of Egypt, or were strangers from the faith and religion of Israel: Iun. 2. All such must be circumcised as well servants and bondmen, being strangers, or such as were free strangers, and sojourned among the Israelites, with whom mercenary men and hirelings are joyned, because they were in some sort free: Iun. 3. These two reasons may be given why none uncircumcised person should bee partaker of the Passeover: because the circumcision was a seale of their profession▪ which they that were strangers from Israel had no part nor interest in the mysteries and rites thereof: and seeing the pasch was a commemoration of the deliverance of the circumcised people, they who belonged not to that people, had nothing to doe with the commemoration: Perer. 4. And whereas the stranger is charged to circumcise all the males that belonged unto him, vers. 48. this must be understood of such strangers as sojourned among the Hebrewes, and had their families there; otherwise it sufficed for themselves alone to be circumcised: Simler. 5. Now in that strangers being circumcised were admitted to the pasch, it sheweth that it had a manifest reference to the Messiah: for the stranger for all his circumcision gained no part nor inheritance among the tribes: he was not counted as one of the seed of Abraham: therefore if such received no temporall privilege, they hoped, in being thus joyned to the people of God, to be partakers of their spirituall blessings: Calvin. 6. But where it will be objected, that whereas there were none circumcised in the wildernesse for the space of 40. yeeres, Iosh. 5. and yet the Passeover was there kept, that it should seeme, that some that were not circumcised did eat the Passeover: the answer may readily bee made to this objection: that the Passeover was kept but once in the wildernesse, …n the second yeere of their departure out of Egypt, Numb. 1.1. and 19. & all that came out of Egypt were circumcised, Iosh. 5.5▪ so that onelyonly the infants of a yeere or two old were uncircumcised, who did not receive the Passeover, Perer.

QUEST. XXX. Whether the servant might be compelled to be circumcised.

Vers. 44. EVery servant that is bought for mony, when thou hast circumcised him, &c. Here a question is moved, whether the Hebrewes might force the servants against their will to be circumcised. 1. Thostatus thinketh they might compell their servants and bondmen to be circumcised▪ but not the free men; and so the text seemeth to make a difference: so also Calvin ▪ But this is not like: for though their masters had power over their bodies, yet could they not force their minde and will: as now no man is to be compelled to bee bapti…ed, so neither then to be circumcised: Perer. The children indeed of bondmen and strangers, which were … circumcised: Gen. 17.12. But there was a divers reason for those that … of yeeres of discretion: neither doth the … make any difference for circumcision, betweene the bond and free strangers for all strangers there was one law, vers. 49. 2. Cajetane thinketh that … bee considered in circumcision, the outward p. 130signe in the flesh, and the inward profession therein signified, that the servants might bee forced to take upon them the one, but not the other. But as now a man cannot bee forced to take the Sacrament of Baptisme, and leave the profession of Christianitie, for the one dependeth upon the other; so neither then could the outward signe be severed from the inward profession: Perer. 3. Cajetane hath yet another answer, he thinketh it was sufficient for the servant, if hee did not resist, but suffered himselfe to be circumcised, but the free stranger was to shew his desire to be circumcised. But no such difference appeareth in the text, it is but his conjecture. 4. Therefore a… it is expressed of the free stranger, if he will observe the Passeover of the Lord, let him circumcise: hee must be willing to the one as well as to the other: so it is to be understood of the servant, that if he will eat the Passeover, hee must be willing to bee circumcised, his will must stand to the one as well as to the other: Osiander. Perer.

QUEST. XXXI. Why none of the flesh was to be carried out of the house.

Vers. 45. IN one house shall it be eaten, thou shalt carrie none of the flesh out of the house. 1. Lyranus judgeth this to bee the cause of this precept, for that they were not at leisure one to visit another, because of the businesse about their journey: for they did one visit another, when they were commanded, if the houshold were too little for a lambe, to take their neighbour. 2. But rather these reasons may bee yeelded thereof, to represent unto them the state of the people dispersed before, and now gathered in one: and because they were to roste the lambe whole, no part thereof was to be divided: Iun. As also they are forbidden to carrie any part abroad, lest the flesh should bee prophaned, therefore what remained was to be burned: Perer. 3. This sheweth that without the Church of God is no salvation, as the lambe was not to be eaten without the house, Osiander.

QUEST. XXXII. Why a bone of the paschall lambe should not be broken.

Vers. 46. NEither shall yee breake a bone thereof. 1. As this shewed their present haste, that their leisure served them not to stay by it, to eat the flesh, and to examine the bones: Cajetan. Calvin. 2. So the speciall signification of it was to be a type of Christ, who had not a bone broken by Gods singular providence, whereas the theeves bones were broken, as the Evangelist applieth it, Ioh. 19. 3. But their collection is too curious that doe thus interpret it, that Christs vertue (signified by his bones) decaieth not, though we dayly eat his flesh. 4. It may also in some sort be applied to the members of Christ, that though they suffer many troubles in the world, yet their bones are not broken, nothing shall hinder their salvation: as the Apostle saith; We are persecuted but not forsaken; we are cast downe, but perish not. 2 Cor. 4.19. Osiander.

QUEST. XXXIII. What rites of the Passeover might be dispensed with, and what not.

Vers. 24. YE shall observe for an ordinance. The question is, whether the Hebrewes were strictly tied unto the observation of the pasch, as it is here prescribed: for the solution whereof these things are to be considered. 1. Divers rites were injoyned in the celebration of the first pasch, which were not perpetuall, such was the preparing of the lambe foure dayes before, Perer. And the indifferent choyce of a lambe or kid: Iun. in Analys. Likewise their girding of the loynes, eating with a staffe in their hand, their standing, were onelyonly signes of readinesse for that time: which usages and rites, they did not hold themselves tied unto: insomuch that it was an ancient tradition among them afterward to sit at the Passeover, in signe of their deliverance obtained: so that our Saviour sitting at the eating of the pasch is found to be no transgressor of the law: Iun. in Matth. 26.20. And so generally the rites of the first Passeover are set downe unto the 14. verse of this chapter, and afterward the perpetuall law of the pasch is prescribed. 2. In the perpetuall observation of the pasch, some things might be dispensed withall, some not upon necessarie occasion, the generall time of the monethmonth they might keepe it in the second monethmonth if any were uncleane, or in a long journey, Numb. 9.10, 11. As it was practised in Hezeki…hs time, 2 Chron. 30.1, 2. The King with his Princes consulted to keepe the Passeover upon the 14. day of the second monethmonth because the Priests were not sanctified, neither were the people gathered together to Jerusalem. But concerning the particular time, namely of the day, it could not be altered, but still they kept the pasch upon the 14. day of the monethmonth, though the monethmonth were changed, as is evident in these places before recited: therefore the opinion of them hath no probabilitie, that thinke our Saviour Christ did eat his pasch upon the 15. day at even. So likewise the place, where they should keepe the pasch was necessarie, even where the Tabernacle and Sanctuarie was, the place which the Lord should chuse, as Deut. 16.6. for all their oblations and sacrifices must be brought thither, Levit. 17.4. and Deut. 12. throughout the chapter. And this is the cause why the Jewes to this day use no sacrifices nor ablations, Perer.

QUEST. XXXIV. What ceremonies the Iewes doe hold themselves tied unto at this day.

BUt here further it will be demanded, what legall observations might be kept out of that place where the Sanctuarie was: …. Here the Rabbines doe use this distinction, that such legall rites, as had necessarie relation to the place of the Sanctuarie, as their sacrifices, …blations, tithes, offrings, which were all to be brought to the place, which the Lord should chuse, such could not be observed in any other place… as it is commanded, Deut. 12.13. … offrings in every place which thou … ▪ And in the same chapter vers. 17. Thou mayst not eat within thy … of thy … the first borne if thy … p. 131observe wheresoever, and to this day they doe, as the dayes of unleavened bread, circumcision, abstinence from certaine meats, fasting, resting upon the festivals, and all their judicials they hold themselves bound unto, if they had Judges of their owne. So they keepe their festivals in part, in respect of resting from worke, but in part they keepe them not, because the sacrifices and oblations, which were prescribed upon their Feast dayes, are necessarily omitted, being limited to a certaine place. 3. Iustinus Martyr hereupon very well collecteth, that seeing the Lord did tie the legall sacrifices to the place of his sanctuarie, which he did foresee in time should bee destroyed, his intent also was that all such sacrifices and ceremonies should cease at the time appointed: Dialog. cum Triphon. And if the Jewes had any grace to consider this, they might thinke that the wrath of God is upon them▪ and that they worship him not aright, seeing that they are deprived both of the Temple, Priesthood and sacrifices: so that their case is harder now than it was in Egypt, where they did eat the Passeover, which now it is not lawfull for them to doe.

QUEST. XXXV. Whether the sprinkle were of Hysope or Rosemary, or some other thing.

Vers. 22. TAke a branch of Hyssope. 1. Some have taken this for mosse, as Tremelius and Iunius in their first edition▪ because, 1 King. 4.32. it is said to spring out of the wall, and is set against the Cedar, the tallest tree, as the vilest plant. But Iunius hath reversed his first opinion, and taketh it for Hysope: because comparisons are not of unlike things, but of the same kind: the Cedar as being the highest tree that groweth upon a bodie, is set against the Hysope, which is one of the smallest things that riseth upon a stalke or shaft, as the bodie thereof. 2. Piscator doth thinke it to be Rosemarie, both because for the divers branches it is fittest to sprinkle with, and it delighteth to grow in stonie places; and beside, that which the Evangelist calleth Hyssope, wherewith they reached unto Christ the spunge of vineger, Ioh. 19.29. is in Matth. called a reed, Matth. 27.48. which best agreeth to Rosemarie, which hath a stiffe stalke like a reed. Contra. All this here alleaged agreeth to the Hyssope, as well as to Rosemarie: for it hath many sprigges apt to disperse and sprinkle water; it groweth also upon walls, and in those countries it ariseth up to great bignesse, that the stalke thereof might well serve to make a reed of to reach up the spunge; so the mustard seed in Palestina groweth to a tree: and Herodotus saith, that he hath seene milium, millet, which is a kind of wheate in Babylon, of the bignesse of a tree: Beza annotat. in Matth. 27.48. 3. Though it be no great matter, whether it bee taken for Hyssope or Rosemarie, for the word generally signifieth such herbes as are good against rheumes and flixes, and so it comprehendeth as well Hyssope as origanum, marjeram, saturai, savor…e, thyme &c. and this libanotis, rosemarie, among the rest: yet I thinke with Iunius, that it most properly signifieth Hyssope: both because of the similitude of the name (eezob) the consent of interpreters, the Chalde, Septuagint with the rest, and most of all, the Apostles authoritie, Heb. 9.19. who calleth it Hyssope, having relation to the ceremonie, Numb. 19. of sprinkling bloud with Hyssope.

QUEST. XXXVI. Whence they tooke the bloud which they laid upon the doore posts.

ANd dip it in the bloud that is in the basen. Because the Latine translator readeth, in the bloud that is on the threshhold, or by the doore: Augustine moveth a qu…stio…, what bloud that should be. 1. He will not have it so to be taken, as though the lambe were killed hard by the doore: but that the bloud was saved in some vessell, and set by the doore to be there in a readinesse, to sprinkle upon the doore, quest. 48. in Exod. hereunto subscribeth Perer. 2. But what need so many superfluous questions, seeing in the originall, it is, in the basen, not on the threshold or doore? all this labour might bee spared in seeking such shifts to excuse the oversights and scapes of the vulgar Latine text: what though therein it follow the Septuagint? yet the originall is of more authoritie than both, according to the which all other translations must be corrected.

QUEST. XXXVII. Why they are forbidden to goe forth of their doores.

Vers. 22. LEt none of you goe out of the doore of his house. 1. This was injoyned them, lest not trusting to Gods promises, and being incredulous, they should mingle themselves with the Egyptians, and so perish with them: Simler. 2. God could have made a separation betweene them as well abroad, as in the house, but thus the Lord would have them to thinke, that they should bee preserved under the safegard of the bloud of the lambe: but seeing the bloud of a beast was but a simple meane to defend them from Gods wrath, the speciall intendment of this ceremonie was, that they should with the eyes of faith looke unto that unspotted lambe, the shedding of whose bloud should make a perfect attonement betweene God and them, Calvin. 3. And thus God in commanding them to keepe the house, and so to be free from danger, dealeth with that rude people human… more & modo: after an humane manner: Pellic. 4. And beside, considering that the darknesse is the Minister of Gods wrath: as Abraham put his enemies to flight in the night, Gen. 14. S…nacheribs host was smitten by the Angell in the night; Babylon was delivered into the hand of the Persians in the night: the Lord would also in the night execute his judgements upon the Egyptians: and have his people expect their deliverance in the morning, that they should not seeme to steale away in the night, but to goe forth with an high hand, Borrh.

QUEST. XXXVIII. How the ordinance of the Passeover is said to be for ever.

Vers. 24. YE shall observe it for an ordinance for ever. But seeing that now this paschall solemnitie with all the rites thereof, are now ceased and determined, the question is, how they are commanded to keepe them for ever. 1. Augustine giveth this solution, that the pasch is said to be eternall, not in respect of the signe and outward ceremonie, but of the thing signified, which is Christ the paschall p. 132lambe, whom the elect shall enjoy for ever: quest. 43. in Exod. But Thostatus against this answere objecteth, that some legall rites are prescribed to be kept for ever, whereunto nothing in the new law is answerable that should make them perpetuall or eternall, as the seven dayes of unleavened bread, the feast of tabernacles, of blowing the trumpets, and such like. 2. Therefore he findeth out this solution: that is said to be eternall, which continueth so long, as agreeth to the nature thereof to be kept: now seeing it is against the nature of ceremonies to be kept, when the bod…e is come, in this sense they might be said to be perpetuall, though determined in the Messiah. 3. But further he saith that in Scripture the terme of perpetuitie and eternity, is taken sometime not for that time which hath no end, but for a long season: as for the terme of 50. yeeres, untill the Jubile returned: for so the servant whose eare the master boared thorow, is said to serve his master for ever, Exod. 21.6. So all the time of the servitude of the law may be said to bee for ever, untill the true and perfect Jubile began in Christ. 4. Or it is said to continue for ever, because the Hebrewes should not intermit the pash, or change it by their authoritie; but this eternitie or perpetuitie should not prescribe unto God, but that he might change those rites at his pleasure: August. quaest. 43. 5. Some take the time of eternitie to be understood for an indefinite terme, whereof there is no limitation set: and so because those ceremonies were to continue a long time, even fiftene hundred yeeres, untill the comming of the Messiah, it is said to bee an ordinance for ever: Perer. 6. But there is another sense of this word, which I preferre before the rest: a thing is said to be eternall in respect of the subject spoken of: as that which continueth all a mans life time is said to be for ever, as the Prophet David saith, I will sing the mercies of God for ever, Psalm. 89 1. that is, as long as I live. And Anna promised that Samuel should abide before the Lord for ever, 1 Sam. 1.22. So these ceremonies are said to bee an ordinance for ever, in respect of that people who are injoyned to observe them, during that policy and common-wealth, and as long as the sanctuarie should stand: and so in another phrase they are commanded to keepe it through their generations: But now seeing their politicke state is dissolved, their temple destroyed, where these solemnities were to bee kept; that terme of perpetuitie by the comming of the Messiah, who hath brought a new law, is expired. Sic fer Pellican, Osiander Piscator.