Commentary on Genesis and Exodus, Theological treatise · Chapter 29

Commentary on Genesis and Exodus · Theological treatise · Chapter 29

p. 546CHAP. XXIX.

1. The Method and Argument.

THe Tabernacle with the parts thereof being thus finished, with the garments and apparell of the Priests: now followeth the consecration of them in this Chapter, which consisteth of two parts: first, of the consecration of the Priests, to vers. 37. Then the sanctifying of the Altar and Tabernacle for the publike service of God.

In the consecration: 1. Is set downe the preparation it selfe, both of the things wherewith they should be consecrated, to vers. 5. then of the persons, Aaron and his sons, who are first attired and apparelled, with their severall rayments, to vers. 10. 2. The consecration followeth: first, of Aaron and the rest for that time, to vers. 28. then the generall manner is prescribed to be observed afterward, vers. 28. to vers. 37.

In the speciall consecration for that time: 1. The manner is prescribed how the calfe or bullocke shall be used: 1. How and where he should be killed, vers. 10, 11. 2. What shall be done with the bloud, vers. 12. with the fat, vers. 13. with the flesh and skin, vers. 14.

2. How the ramme of burnt offering should be sacrificed, is shewed, vers. 16. to vers. 19.

3. The ramme of consecration, which was the third beast, must be thus bestowed: 1. The bloud, part must be laid upon certaine parts of Aaron; with part the Altar, and Aaron and his sons, with their garments, must be sprinkled, vers. 20, 21. 2. The flesh and parts, some must bee burnt upon the Altar, with the manner how they must bee first put into Aarons hands, and shaken to and fro before the Lord, to vers. 26. some, as the breast and shoulder shall be for Aaron and his sons, to vers. 28.

In the generall prescription, these things are declared. 1. The perpetuall law of the heave offering, vers. 28. 2. The use of the Priestly garments, vers. 29, 30. 3. How the ramme should be dressed, and eaten, to vers. 34. 4. And nothing must be reserved, vers. 34.

The second generall part belongeth unto the daily and publike service of God. 1. The instrument thereof is declared, the Altar, with the manner of consecration, to vers. 38. 2. The matter of the daily offering, two lambs, one at morning, the other at even, to vers. 42. 3. The place is described, at the doore of the Tabernacle, vers. 42, 43. 4. The Ministers, vers. 44. 5. The effect, Gods dwelling among them, vers. 45, 46.

2. The divers readings.

Vers. 1. Take a young bullocke under the damme, or, sucking. I. ben bakar, the son of a bullocke. A.P.H. better than, I.a young calfe. B.G. for here, ben bachar, is not interpreted, phar, of it selfe signifieth a young calfe, or than, a young bullocke from the oxen, V.S. or, a calfe from the heard. L.C. See qu. 2. following.

Vers. 5. And shall gird them with the broidered girdle of the Ephod. I.B.C.P. or, broidered gard of the Ephod. G.V.A. better than, thou shalt gird them with a girdle. L. for here, Ephod is wanting: or, thou shalt couple the breastplate to the superhumerall or Ephod.I.B.C. S. for here, bechesheb, with the broidered gard, or girdle, is omitted.

I.A.Vers. 10. Shall stay his hands upon the head of the calfe: fulcient. A. or, shall rest with his hands upon, &c. better than, put to their hands. V. or, joyne their hands upon, &c. P. or, put on their hands, &c. G.L.S.C. samac signifieth sustentare, to stay, Oleaster.

S.A.V.Vers. 14. It is sinne. S.A.H. &c. that is, an offering for sinne. I.G.B. as S. Paul saith in the same sense, that Christ was made sinne for us, 2 Cor. 5.21. V. better than, it is an expiation. C. or, it is for sinne. L. for, is added, the word is foreign, chatath, sinne.

I.A.C.Vers. 25. And thou shalt burne them in the Altar upon the burnt offering. I.A.S. better than, for a burnt offering. P.L.B. or, in the Altar of burnt offering. S. for here the preposition is omitted: or, beside the burnt offering. G.V. the word is foreign, ghal, above, upon.

B.G.V.Vers. 35. Thou shalt fill their hands. B.G.V.A. consecrate their hands. P.S.L. consecrate their ministerie. I. offer their oblations. C. the word is, foreign, temalle, shalt fill.

B.G. cum caeter.Vers. 36. Thou shalt cleanse the Altar. G.B. cum caeter. not, sprinkle the Altar with the sinne offering. I. foreign, chata in piel signifieth to cleanse, and so Iunius translateth, Levit. 14.52.

3. The questions explained.

QUEST. I. Why it pleased God to have the Priests thus consecrated.

Vers. 1. THis is that thou shalt doe unto them in consecrating them, &c. 1. First, it was requisite that there should be some singled out, and appointed to minister in the Priests office, to avoid confusion: lest every one at his pleasure might have presumed upon the Priests office; as among the Gentiles, he that was the more mightie and honourable, tooke upon him to be a sacrificer, Lippom. Pellican. 2. The Lord, as before hee beautified the Priests with glorious apparell, so here he by certaine publike and solemne rites, doth cause them to be consecrated in the sight and view of all the people, for the greater reverence and authoritie of their calling. 3. And hereby the Priests themselves were assured also of p. 547their calling, which was sealed and confirmed unto them by these signes. 4. And these ceremonies were figures and types of the high Priest Christ Jesus, whom the Lord hath anointed: and of all the faithfull and beleevers, whom Christ hath made Kings and Priests to God his Father, Simler.

QUEST. II. Why the calfe is said to be the sonne of a bullocke.

Vers. 29. TAke a young bullocke yet under the dam. 1. Some take this to bee according to the Hebrew phrase: A calfe, or steare, the sonne of a bullocke; that no more is thereby signified, but that he should take a bullocke; as, so they say, the sonne of a goat, the sonne of a dove, and such like, Oleaster. But this were in that sense a needlesse repetition: for a bullocke must needs come of a bullocke, and a goat of a goat. 2. Some make this to be the meaning, that he should take a young bullocke out of the heard, de armento, so Latin. Septuag. Chalde, Vatab. But more is signified thereby than so, for Genes. 18.7. it is said that Abraham ran to the heard, and fetched filium bovis, the sonne of a bullocke; not out of the heard, for that is said before. 3. Rab. Salomon thinketh this is added by way of distinction, because the word phar signifieth not onelyonly a young bullocke, but an old calfe: and therefore by this addition it is signified, that it should be a young bullocke. But this addition needed not for that cause: for the word phar, of it selfe signifieth a young bullocke, as the Septuagint translate it, foreign, a calfe. 4. Wherefore I preferre here Iunius reading: who interpreteth it, juvencum filium bovis, a young bullocke, the sonne of an oxe or bullocke, juvencum subrumum, a calfe or bullocke yet sucking, under the dam not weaned: and therefore sometime ben bakar, the sonne of a bullocke, is put alone without the other word, phar.

QUEST. III. Why a bullocke, two rams, and other things were offered at Aarons consecration.

A Young bullocke. 1. Lyranus thinketh, that they are bid to take a calfe or young bullocke for Aarons consecration, to make atonement for that sinne, which hee had committed in making the golden calfe: and the two rams were prescribed, one in remembrance of the ramme, which was sacrificed in the stead of Isaack, and the other for a commemoration of the paschal Lambe, which they offered at their departure out of Egypt. But these are light conjectures: for Aaron had not yet committed that sinne, in making the golden calfe, neither was it a ramme, but a lambe, which they celebrated the passeover withall. 2. Therefore this is the reason, why all these things, and of this sort and kinde are taken: According to the dignitie of the persons here consecrated, such are the sacrifices and gifts of their consecration, as Levit. 4. a calfe or young bullocke is prescribed to be offered for the sin of the Priest, whereas but a goat was sacrificed for the sinne of the Prince: because the sins of the Priests, who professed knowledge, were more dangerous, and scandalous. So then because here the high Priest with his sons are to be consecrated, a bullocke must be taken. 3. And because the Priests were to offer unto God all the gifts and sacrifices of the people of all sorts: it was fit and requisite, that they should be consecrated with sacrifices of all sorts, which were three, either sinne offerings, burnt sacrifices, or peace offerings: of the first kinde was the bullocke here; of the second, the first ramme, and of the third, the second. 4. And for that there were divers kinds of meat offerings, some of things that had life, as beasts and birds; some without life, as cakes, unleavened bread, and such like: and the meat offerings of things without life, were of divers sorts, some out of the oven, some of the frying pan, some out of the cauldron, Levit. 2.4.5. here all these varieties are presented: unleavened bread out of the oven, cakes tempered with oyle in the frying pan, and wafers boyled in water, as R. Salomon thinketh, like unto our fimnels, Tostat. qu. 1. 5. And because the Priests were duces & ante signani ali…rum, the Captaines and ring-leaders of others, to signifie, that there was a greater holinesse required in them; they are consecrated all kinde of wayes: 1. They are washed. 2. They are clad with the Priestly robes. 3. They are anointed. 4. The sacrifices, both for sin, the burnt offerings, and peace offerings are offered for them. 5. They are purified with bloud: both their eares, hands and feet are touched therewith, and they themselves and their garments are besprinkled also with bloud. And this was not to be done one day, or two: but their consecration did continue for seven dayes together, vers. 36. Gallas.

QUEST. IV. Why Aaron and the Priests were called to the doore of the Tabernacle.

Vers. 4. THou shalt bring Aaron and his sons to the d…re of the Tabernacle. The reasons hereof may bee these, why Aaron was brought to the Tabernacle there to put on his Priestly garments: 1. Because he was to serve with the rest of the Priests in the Sanctuarie within, into the which Aaron was not to enter without his Priestly attire: for his sound must be heard when he goeth in and out, lest he die; chap. 28.35. 2. Because at the doore of the Tabernacle was placed the brasen Altar, where the Priests were daily to offer sacrifice: and therefore it was meet they should be there consecrated, where the chiefe of their service and ministerie was to be executed. 3. And there betweene the doore and the Altar was the brasen Laver, where Aaron and the Priests were to wash themselves before they put on the holy garments: thither therefore are they called, because there they were to be washed with water, Tostat. qu. 1.

QUEST. V. Why Aaron and the rest are washed, and how.

Vers. 4. ANd wash them with water. 1. Not with common or every water, but with that which was in the brasen Laver, chap. 30.18. Iun. 2. But here we must consider, that alwayes the order of time is not set downe in Scripture, in setting downe the storie of such things, as were done: for the brasen Laver wherein they were to be washed, is afterward appointed to bee made, chap. 30. Tostat. quast. 2. 3. They were washed, not onelyonly their hands and feet, as in their daily ministerie, chap. 40.33. but in their whole bodie, as thinketh Rab. Salomon: because their first consecration required a more solemne oblation, and washing, than their daily ministration. And like as the oyle was powred upon Aarons head, but ran downe along upon his beard and other parts; so it is like the water was applied to his whole p. 548bodie, Lyran. Tostat. And this washing was a figure of Christs baptisme, who went into the water when he was baptised, Matth. 3. Simler. 4. It was fit they should be washed before they put on the holy garments, both for decencie and comelinesse, that the soile of their bodie might be cleansed, before they applied the precious and glorious apparell: and for signification, that they might thereby be admonished to cleanse and purge themselves from their sins and corruptions.

QUEST. VI. Of the Priestly apparell which Aaron put on, and why the girdle is omitted.

Vers. 5. PVt upon Aaron the tunicle, &c. 1. Tostatus thinketh that this was the linen garment, which was common to Aaron and the inferiour Priests. But it is shewed before, chap. 28.39. that the high Priests linen coat was embroidered, and so were not the other Priests linen coats. 2. Tostatus also hath another conceit, that the high Priest did put on this linen coat, supervestes communes, upon his common wearing apparell, qu. 2. But that is not like: for Aaron put off his cloaths, when he was washed, and then he is immediatly cloathed with his Priestly apparell. 3. Because no mention is here made of the girdle; Cajetan thinketh, that cingulum erat commune pontifici & sacerdotibus, that there was one common girdle for the high Priest and the rest: and therefore afterward vers. 9. mention is made once for all of the girdles of the Priests. But it is evident, chap. 28.39. that the high Priests girdle was embroidered of needle worke: whereas the common girdles were onelyonly of linen, Levit. 16.4. This rather is to be supplied out of Levit. 8.8. where he is girded with a girdle upon his coat: and so Oleaster thinketh well, that Aaron hath seven ornaments put upon him beside the linen breeches: the tunicle, the robe, the Ephod, the pectorall, the girdle, the miter, and golden crowne. 4. And whereas it is said, and shall cleanse them with the broidered gard of the Ephod: Tostatus following Iosephus thinketh, that this was the girdle, wherewith his garments were girded all together, qu. 2. whereas it was the broidered gard, which was in the nether part of the Ephod, the laps whereof below, did gird the Priest in the waste, as a girdle, Iun. Lippoman. Simler. Vatab.

QUEST. VII. How Aaron was anointed, and with what.

Vers. 7. ANd thou shalt take the anointing oyle. 1. Though it be called oile, yet was it more than oile: for it was a precious ointment, made of Rosin, Myrrh, Cinamom, and other things, as it is prescribed, chap. 30. Iun. 2. The high Priest was anointed in his head, but it is not expressed how the inferiour Priests were anointed; it is like, but in their hands: though Tostatus useth but a slender conjecture to prove it, because now their Bishops use to be anointed in the head, the inferiour Priests but in the hands, to signifie that the one receive a superioritie in their consecration, the other but a kinde of service and ministerie: for what warrant have they to use the Jewish rites and ceremonies under the Gospell, in their consecrations? 3. Now because it would seeme an uncomely thing, that all Aarons garments should be besmeared with this ointment, if it had beene powred on Aarons head; R. Salomon thinketh that Moses tooke his finger and dipped it in the oile, and so strake it on Aarons forehead. But the text is against his conceit, both in this place; because it is said, and shalt powre it upon his head; and likewise Psal. 133. where it is expressed, that the ointment ran downe upon Aarons beard, and so to the skirts of his cloathing, Tostat. qu. 2.

QUEST. VIII. How the ordinance of the Priesthood is said to be perpetuall.

Vers. 9. THe Priests office shall be theirs for a perpetuall law. 1. Whereas the like phrase is used, chap. 28.43. This shall be a law for ever, &c. which some restraine unto the particular precept of wearing linen breeches, because the law of comelinesse and decencie is perpetuall: here it is evident, that it is generally meant of the exercising and execution of the whole Priesthood, Calvin. 2. Therefore this ordinance is said to be eternall, and perpetuall in respect of the subject, because it was to continue, toto tempore, quo durarent sacrificia, all the time that the sacrifices were to continue: the sacrifices then in Christ being determined, (for the Jewes themselves at this day forbeare to sacrifice, nay they would chuse rather to die, than offer sacrifice, out of the land of Canaan, and especially because they have no Tabernacle nor Temple, where onelyonly by the law they were to sacrifice:) the law of the Priesthood must also cease, the sacrifices, wherein the Priesthood was exercised, being abolished, Tostat. cap. 28. qu. 21. 3. Augustine giveth another reason why it is called perpetuall, quia res significaret aeternas, because it signified eternall things. So also Gloss. interlin. it is so called, quia perpetuam futuram, id est, Christianam religionem significabat: Quaest. 114.because it signified the Christian religion, which should be perpetuall. And Calvine also approveth this sense: Hac vera est ceremoniarum perpetuitas, &c. This is the true perpetuitie of the ceremonies, that they have their being in Christ, the substance and truth of them.

QUEST. IX. The spirituall application of Aarons manner of consecration.

NOw this manner of consecrating of Aaron, by offering sacrifices, washing, putting on the Priestly apparell, in being anointed, hath this signification: 1. The presenting of the bullocke to be sacrificed, Aspersionem designat sanguinis Domini nostri, doth signifie the sprinkling of Christs bloud, Beda. The two rams doe set forth Christ, ex anima & corpore, &c. consisting in his humane nature of bodie and soule, Strabus: or they signifie, duplicem populum, &c. the two people, the old and new, Lippom. panes azymi munditiam vita, the unleavened bread betokeneth the holinesse of life, without the leaven of maliciousnesse, as S. Paul expoundeth, 1 Cor. 6.

2. The solemne washing of Aaron and his sons, did signifie the Sacrament of Baptisme: and as they doe not put on their garments, untill first the filth of the flesh be washed away: Sic nisi in Christo novi homines renaseantur; So unlesse they become new men in Christ, they are not admitted unto holy things, Hierom. They which come unto God must first bee purged, and cleansed from their sins, Pelarg. And hereby more specially was signified in this solemne washing with water, the publike Baptisme of Christ, p. 549which though he needed not in respect of himselfe, yet thereby he would consecrate that Sacrament for us, Osiander.

3. By the putting on of the Priestly garments, after they were washed, is signified the putting on of Christ, cum tunicas polliceas deposuerimus, after we have put off our old vestures, Hierom. So Procopius applieth those words of the Apostle, Put on the Lord Iesus Christ; So also Pelarg.

4. By the oyle, wherewith Aaron was annointed, Beda understandeth, Gratiam Spiritus sancti, The grace of the Spirit. And Hierom here applieth that saying of the Prophet David, Psal. 45. God even thy God hath annointed thee with the oyle of gladnesse above thy fellowes. Therefore was Aaron onelyonly annointed in the head, and none of the rest: because Christ received the Spirit beyond measure; and the holy Ghost descended and lighted upon him, when he was baptized, Matth. 3. Osiander.

QUEST. X. Why the Priests lay their hands upon the head of the beast.

Vers. 10. AAron and his sons shall put their hands upon the head, &c. 1. Augustine by this ceremonie understandeth the receiving of power, Vt ipsi etiam aliquid consecrare possent, that they also might consecrate afterward unto God. So also Lyranus. But because the people also did use to lay their hands upon their sacrifices which they brought, Levit. 4. who received thereby no power to sacrifice, this seemeth not to be the meaning. 2. Iunius thus expoundeth it, Quasi seipses sisterent. Qu…st. 125.… Exod.& sacrificarent Iehovae: As though they did present themselves to bee sacrificed unto God, yet not in their owne person, but Christs. But this cannot be the meaning, for the former reason, because the people did also lay on their hands, who were therein no type of Christ that sacrificed himselfe for us. 3. Some thinke, that by this ceremonie in imposing of their hands, they did resigne their right in that beast, Tostat. Et destinarunt illud, ut fieret sacrificium, and ordained it to be a sacrifice, Osiander. 4. But there is more in it than so: they hereby confesse, that they were worthie to die in Gods justice for their sins: Sed ex divina misericordia mors in animal transferebatur: But by the divine merciemercy, their death was transferred upon the beast, Lyran. wherein Christ is lively shadowed forth, who died for us, Simler.

QUEST. XI. Of the divers kinds of sacrifices, and why some kinde of beasts were taken for sacrifice, and not other.

Vers. 11. SO thou shalt kill the calfe, &c. 1. There were three kinde of sacrifices which were usually offered: the first was called holocaustum, a burnt offering, because it was wholly consumed upon the Altar: and this kinde was offered specially, ad reverentiam majestatis, for reverence of the divine majestie, to testifie our obedience and service. The second was the sacrifice for sin: whereof part was burned upon the Altar, part was for the Priests use, unlesse it were a sin offering for the Priest or the people: in which cases all was consumed on the Altar. The third sort were peace offerings, which were offered in signe of thanksgiving for some benefit received, or to be received, whereof part was burnt upon the Altar, part was for the Priest, and the rest was for the offerer, Thom. 2. Now although there were many cleane birds and beasts, yet there were onelyonly two kinde of the one, the pigeon,1.2. qu. 103.…. 3. ad 8. and turtle dove; and three of the other, bullocks, sheepe, and goats, which were taken for sacrifice: whereof Philo giveth this reason; because both among the fowles and beasts these are of the meekest and mildest nature, the pigeon and turtle dove, and amongst the beasts these three sorts are tamest, when we see, that whole heards and flocks of them may be driven by a boy: and they have neither pawes or clawes to hurt, as ravenous beasts; nor yet armed with teeth to devoure, wanting the upper row: wherein appeareth the harmlesse disposition of these creatures. Philo addeth further, that these beasts of all other are most serviceable unto mans use, sheepe and goats for cloathing and food,Libel. de victi…. and bullocks beside the use of their flesh for meat, and their skins for leather, they serve with their labour in the tilling of the ground. To these may a third reason bee added: because the land of Canaan most abounded with these kinds of fowles and beasts, they are prescribed for sacrifice. And a fourth also may be this: they were not to offer of wilde beasts, because they could not easily bee had, and hardly are they gotten alive: for which cause they were not appointed to offer fishes, which could not so easily be taken; and very hardly alive: but their sacrifices must be brought alive, Riber. 3. Now in the consecration of Aaron and his sons, all these sacrifices are offered; a bullocke for a sinne offering, one ramme for a burnt offering,Lib. 4. de sacrif. cap. 1. and another for a peace offering.

QUEST. XII. Why the bloud was laid upon the horns of the Altar.

Vers. 12. THou shalt take of the bloud, and put it upon the hornes, &c. 1. The bloud here was not used▪ to confirme any league or covenant betweene God and his people, as chap. 24. for in that case, first the words and articles of the covenant were read, before the bloud was sprinkled, and beside each partie, betweene whom the covenant was made, were besprinkled; not onelyonly the Altar, which represented God, but the people also. But here neither of these is performed, there is no covenant rehearsed, neither are the people sprinkled with the bloud. 2. There was then another use beside this of the sprinkling of bloud, which was to purge and cleanse, and so to pacifie and appease: as this reason is yeelded why they should not eat the bloud, because the Lord had given it to be offered upon the Altar, to be an atonement for their soules, Levit. 17.11. And not onelyonly the Altar of burnt offering was cleansed by bloud, but the whole Tabernacle; the high Priest in the day of reconciliation sprinkled the bloud upon the MercieMercy seat, and before the MercieMercy seat, the Altar and Tabernacle also, to purge them from the sins and trespasses of the people, Levit. 16.16. Therefore the Apostle saith, Almost all things by the law are purged with bloud, Heb. 9.22. The bloud of the sacrifices then was put upon the Altar, that thereby, as if it were their owne bloud, Gods wrath might be appeased: by which bloud of the externall sacrifices Christs bloud of atonement was prefigured, whereby indeed the wrath of God is appeased toward us, Tostat. q. 5. p. 5503. And although the sin offerings were specially intended for the remission of sins, and so the bloud in such sacrifices was to that end laid upon the hornes of the Altar, to purge and reconcile: yet in other sacrifices also, as in burnt offerings, Levit. 1.11. and in peace offerings, Levit. 3.2. the bloud was sprinkled round about upon the Altar; because in them also there was atonement made with God, Levit. 1.4. though not so directly as in sin offerings, Tostat. qu. 6. 4. R. Salomon here is of opinion, that the bloud was not laid upon all the foure hornes of the Altar, but onelyonly in two corners thereof one opposite to another, and not upon the same side. But Levit. 16.18. it is said in expresse words, that he should put of the bloud upon the hornes of the Altar round about.

QUEST. XIII. What became of the bloud, which was powred at the bottome of the Altar.

Vers. 12. THou shalt powre the rest of the bloud at the foot of the Altar, &c. 1. Lyranus thinketh that there was some pipe full of holes in the bottome of the Altar, whereby the bloud soked into the ground, and was so dried up. But the ground could not drinke up all the bloud of the sacrifices: especially in their solemne feasts, when many sacrifices were offered: as when Solomon at the dedication of the Temple offered so many thousands of beeves and sheepe: the ground being so filled with bloud would have beene very noisome. 2. Tostatus therefore saith, that this bloud, miraculosè de…iccabatur was miraculously dried up, and converted by Gods power into some other element, qu. 6. But where any other reason may be found out, we must not run unto miracles. 3. Cajetane here maketh mention of his former conceit, that the Altar was filled with earth within, which might be imagined to serve to drinke up the bloud, and that there was some void place left beside. But the same inconvenience in the noisome smell of the earth so tainted, would have followed. But Cajetane addeth further, that jugis ignis altaris tollebat …mnem inde…utiam foet…ris, the continuall fire upon the Altar did take away the stinch of the bloud. 4. But the more probable opinion is, that not onelyonly the smell was taken away by the smell of the fire, but sanguis ipse consumebatur: but the bloud it selfe was consumed by the heat of the fire, being powred at the bottome of the Altar on the inside, Oleast. Simler.

QUEST. XIV. Why the fat was burned upon the Altar, and how.

Vers. 13. THou shalt take all the fat. 1. The Lord commanded the fat of the offerings to be burnt upon the Altar, ut obviaretur ritui idololatrarum, to contrarie the rite and custome of Idolaters, who used to eat the fat of their sacrifices, as Deut. 32.38. they did eat the fat of their sacrifices, Lyran. Tostat. qu. 6. And another reason is this: Deus optim… qua que sibi offerri, &c. God will have the best of the sacrifice to be offered to him, Lippoman. 2. Together with the fat, and kall they must also take the kidneyes, which are not properly taken for any part of the flesh: for the flesh must bee burnt without the host, yea all the flesh, Levit. 4.11. 3. Because the word katar, doth properly signifie thur…ficari, to burne, as incense: and so the fat here is prescribed so to be burned. Cajetane would inferre, that it was to bee burned as incense, that is, not to be consumed with the flame, sed instar thuri… paulatim resolvi in fumum: but as incense to be resolved into smoake by little and little. But this seemeth to be too curious. Oleaster giveth a better reason, why this word is used, because God being displeased with the stinking smell of our sins: Hujusmodi suffumigationibus occurrebatur; These suffumigations were used by way of remedie whereby the Lord smelled a savour of rest, as the Scripture speaketh, and yet but typically: for the true sweet smelling sacrifice was Christ.

QUEST. XV. Why the flesh, skin, and dung was burned without the host.

Vers. 14. THe flesh, his skin and dung shalt thou burne without the host, &c. 1. In this speciall sacrifice for sin, which was offered in the consecration of Aaron, the skin, together with the flesh was burnt without the host: but in burnt offerings, because all was to be burned upon the Altar, and yet it was not fit the skin should bee consumed with the rest, that belonged to the Priest, Levit. 7.8. but in peace offerings the skin was the offerers, as the rest which remained beside the Priests portion, Tostat. 2. All is commanded to bee carried out of the host and there burned, not onelyonly to signifie, as Lyranus …aith, Quod peccata longè esse debene à sacerdotibus ▪ That sins must be farre off from the Priest: for the like was to be done also in the sin offering for the whole congregation, Levit. 4.1. but in every sin offering they did not so; as if the sin offering were for the Prince, or any other private person, they did not then carrie it without the host: this was done therefore, in detestationem peccati sacerdotis, to shew the greatnesse of the sin of the Priest, as likewise of the whole congregation, Tostat. qu. 7. 3. And whereas this is added as a reason, for it is a sin offering, it must not be so understood, as though generally every sin offering was so to be served: for in the sin offerings for the Prince, or any private person, that usage of burning without the host, was not observed: but it must have speciall reference to the thing here sacrificed for sin, which was a young bullocke. Now for the Prince or private person a goat was offered, not a bullock: but when a bullocke was offered, as for the sin of the Priest, or of all the whole congregation, then it was to be so burned without the host: this then is the sense, because this bullocke is sacrificed for sin, Tostat. qu. 7. 4. Though here no mention be made what shall be done with the inwards and legs, and other parts of the beast, which are not here rehearsed: yet it may be supplied out of Levit. 4.11. that all those likewise should be carried without the host, and there burned, Tostat. qu. 6.

QUEST. XVI. Of the mysticall application of the sacrifice of the bullocke, with the rites thereof.

THis first sacrifice of the bullocke is thus mystically applied: 1. By the fat of the inwards, the liver and kidneyes, Theodoret understandeth the affections: Adeps, qui ventriculum oper…t, gulae vitium indicat, &c. The fat which covereth the bellie, signifieth the vice of gluttonie, &c. that which covereth the reines and kidneyes, the pleasure of the flesh; and the liver, unto which the seat of choler is annexed, betokeneth anger: H…c omnia consecrarijubet; He commandeth these things to be consecrated. To the same p. 551purpose also Basil, Quibus omnibus id nobiscum agitur, ut adversus voluptatem totam, Basil. de vera Virgin.quasi contra multorum capitum hydram, &c. By all these we are moved, that we should fight against all pleasure, as a serpent of many heads, &c. 2. So Borrhaius thereby understandeth the mortifying of the old man: and by the carrying of the flesh, skin and dung without the gate, as a thing ignominious, the suffering of Christ, which tooke upon him our reproach without the gates of Jerusalem, as the Apostle applieth it, Hebr. 13.12. So also Gallas. Marbach. 3. By the foure corners of the Altar, which were touched with bloud, Lippoman interpreteth the shedding of Christs bloud, who is our Altar and sacrifice, by the which we are redeemed: Terra quoque nostris sceleribus polluta, &c. hausto Christi sanguine reconciliatur, &c. The earth also, being polluted with our sinnes, having as it were drunke in Christs bloud, is reconciled: which otherwise would crie out for vengeance against us. 4. Marbach. by the laying the bloud upon the foure corners of the Altar, would have signified the preaching of the shedding of Christs bloud, and the dispersing thereof to the foure corners of the world. And by the inwards, liver, and reines, which are the seats of pleasure, the willingnesse of Christ, and delight in fulfilling the will of his Father. So also Osiander. 5. But this is the most proper signification thereof: by the fat is understood the grosnesse of our nature, in all the faculties and powers of the soule: which are three, foreign, the understanding in the heart, foreign, the angrie motion in the liver, foreign, the concupiscence or desiring facultie in the reines: all which by nature are corrupted: and therefore they must be offered unto God, to be purged by the fire of his Spirit. So Iunius, Pelargus, Simlerus.

QUEST. XVII. Why the sacrifice for sinne was offered first.

Vers. 15. THou shalt also take one ram. Now followeth the second kinde of sacrifice, which was the burnt offering: 1. The bullocke, the sacrifice for sinne, was first to be offered, that thereby the other sacrifices might be accepted: for as it is in the Gospell, Ioh 9.31. God heareth not sinners: neither doth he accept the sacrifice of sinners. And hereof it was, that in the solemne day of reconciliation, the high Priest first prayed for his owne sinnes, and made reconciliation for himselfe and his house, Levit. 16.11. and then for the people. So in this place the burnt offering and peace offering would not have beene accepted, unlesse first the Lord were appeased toward them for their sinnes: it was requisite therefore, that the sacrifice for sinne should be the first, whereby the rest might be sanctified. 2. But it will be objected, that by the same reason neither can the sacrifice for sinne be accepted, because he that offereth it, hath not yet obtained remission of his sinnes. The answer whereunto is this: That it must be considered, whether he that sacrificeth for sinne doth it for his owne sinnes, or anothers: for others, his sacrifice cannot be accepted, as long as he is in sin, but for his owne sins such sacrifice is available. As concerning prayer likewise, which is the spirituall sacrifice of Christians: a man yet in his sins shall not be heard, praying for another: but for his owne sins he shall be heard: otherwise it would follow, that he which hath committed any sin, should never have remission and forgivenesse of them, if his prayers should not be received. 3. Beside, as it is in the Sacraments of the new Testament: Quadam requirunt dispositionem in suscipiente, quaedam non; Some required a disposition and preparation in the receiver, some not: as in the Eucharist, unlesse one examine himselfe before, and so be prepared to receive that holy Sacrament, he is an unworthy receiver, and eateth and drinketh hi… owne damnation, 1 Cor. 11.29. But in the other Sacrament of Baptisme no such disposition in the receiver is required: for infants that cannot examine themselves, neither have faith, are thereunto admitted. So the like difference there was in the sacrifices of the Law: some served to prepare and dispose the offerer to performe other duties, as the sacrifices for sin: some required a preparation, and disposition going before, as the burnt offerings, and peace offerings, Tostat qu. 9.

QUEST. XVIII. How the bloud of the burnt offering was bestowed upon the Altar.

Vers. 16. THou shalt take his bloud, and sprinkle it round about upon the Altar. 1. This must be understood to be all the bloud, which was to be bestowed round about upon the Altar: for it was not lawfull to carrie any part of the bloud to any other prophane place: and it was the law of burnt offerings, that all the bloud should be offered unto God, Levit. 1.5. 2. Concerning the manner of sprinkling or powring this bloud round about upon the Altar, neither is the opinion of R. Salomon and Lyranus to be received, that thinke, this was not done in parte superiore, sed magis circa basin, in the upper part of the Altar, but rather toward the bottome: for it was sprinkled upon the Altar, therefore not under; and it was offered unto God: but all offerings were offered upon the Altar. And againe, Levit. 1.15. it is said the bloud should be strained, shed or pressed forth on the sides of the Altar: it seemeth then that it was sprinkled above▪ and so ran downe by the sides of the Altar. Neither yet doth Tostatus ghesse aright, that the bloud being powred aloft did run downe per partem exteriorem, by the outward part or side of the Altar: for it could not be conveniently so powred without, as to run downe by the sides: therefore the bloud was rather powred on the inside of the Altar: because it was part of the burnt offering, and therefore was to be consecrate unto God by fire, as it is said, vers. 18. It is an offering made by fire unto the Lord. And by this meanes the fire licked up the grosse substance of the bloud, and so dried up the vapours thereof, which otherwise would have beene very noisome, Simler.

QUEST. XIX. Why the hornes of the Altar are not here touched with bloud.

Vers. 16. ANd thou shalt sprinkle it round about upon the Altar. 1. Some things are common to the burnt offering, and the sacrifice for sin; as that Aaron and his sons did stay their hands upon the head thereof, that it was killed before the Lord, and that the bloud thereof was laid upon the Altar: but these things were peculiar unto it; the dividing of the parts, not to burne them by peece-meale one after another, but to couch them better together, and to lay one part upon another: then the inwards and legs were washed, and all was burnt upon the Altar, Simler. 2. But here the bloud is not appointed to p. 552be laid upon the hornes of the Altar, as in the sinne offering: not because, as some thinke, in the sinne offering expiation was made for sinne, and therefore the hornes of the Altar were touched with bloud: for in other sacrifices also there was expiation of sinne: as Levit. 1.4. it is said of the burnt offering, It is his atonement ▪ and the peace offering also was for a sweet savour, Levit. 33. And generally in every sacrifice, the bloud which was offered upon the Altar, was for atonement, Levit. 17.11. now the Altar was sprinkled with bloud both in the burnt offerings, Levit. 1.5. and in the peace offerings, 3·2. therefore in them also there was atonement made. But because the sinne offering was specially and principally intended to be a sacrifice for sinne, whereas the other directly were referred to the praise of God: therefore after a more speciall manner the hornes of the Altar are touched with bloud in the sacrifice for sinne, and not in the other, Tostat. quast. 8.

QUEST. XX. Why the dung in the sinne offerings, being an uncleane thing, was prescribed to be burned.

Vers. 17. ANd wash the inwards, and the legs, &c. This rite and usage was not observed before in the sinne offering, for there the skin and dung was burnt without the host. But here this doubt will be moved, seeing that no uncleane thing must be offered unto God, how the dung could be burnt with fire. For answer whereunto: 1. It must be considered, that this was no part of the sacrifice properly: for the sacrifices which were offered unto God, were burnt upon the Altar: but these things were burnt without the host: so likewise the red cow which was burnt without the host, with the skin and dung, Numb. 19. was not properly a sacrifice offered unto God, though it were an holy rite by him ordained to be observed. 2. This ceremonie in burning the skin, and dung of the sin offering without the host, was prescribed to be done to this end, ad monstrandam detestationem peccatorum magnorum, &c. to shew the detestation of great and enormous sinnes: and therefore this rite was onelyonly observed in the sin offerings for the Priest, and the whole congregation, to shew that their sinnes were greatest: in the sin offerings for the trespasses of others, it was not prescribed, Tostat. quaest. 10.

QUEST. XXI. Why the burnt offering was so called, and how it differed from other sacrifices.

Vers. 18. FOr it is a burnt offering unto the Lord. 1. The name in Greeke is foreign, so called, because it was whole, or all burnt upon the Altar, saving the skin: in other sacrifices, as for sinne, and in the peace offerings, certaine parts onelyonly were burnt, as the fat and the kidneyes, with some other parts; but here all was consumed, Tostat. qu. 10. 2. But the word in the originall is, foreign, gholah, or as Iun. reades, hholah, Oleaster pronounceth it without an asperation, …lah, which is derived of ghalah, to ascend: so called because it all ascended into vapour and smoake, Oleaster. 3. So this holocaust or burnt offering is commended for three things: 1. Because it was a burnt offering, it was all consumed upon the Altar: 2. In respect of the effect, it was a sweet savour: all here turned into vapour, and so gave a more fragrant smell than the other sacrifices, which did not send up such a cloud of vapour or smoake, because they were not all consumed, as the burnt offering was: 3. It was an offering made by fire: Dic…tur hoc ad differentiam elixorum, which is so said by way of difference from those things which are boyled in water, Cajetan.

QUEST. XXII. Why the burnt offering is called a sweet savour.

Vers. 18. FOr a sweet savour. 1. The word is riach nic…oa…h, a savour of rest, that is, an acceptable savour wherein the Lord delighteth, and being thereby appeased, resteth and ceaseth from his anger, Oleaster. It is a metaphor taken from sweet odors, wherein he which smelleth a sweet savour resteth and contenteth himselfe: Non parientes aliquid fastidii, &c. such odors as bring no loathsomnesse, Cajetan. 2. Which phrase must be figuratively taken; for properly God, nor no other spirit, is said to smell: for savour and smell is the object of the sense of smelling: Spirits then not being endued with the sensitive facultie, are not properly affected with the object of the sense. And though the Lord should bee affected with smells, yet the savour that commeth from the burning of flesh of it selfe, is not so pleasant and savourly, Tostat. qu. 10. 3. Therefore it is said to be an acceptable savour unto God, in regard of their obedience and willing minde: as Augustine, Deum delectat, cùm spiritualiter exhibetur, God is delighted,Quaest. 127. in Exod. when it is spiritually presented, &c. that is, with faith and true devotion of the heart. So also Theodoret, Sacrificium quod ex lege fiebat, suavem odorem appellavit, The sacrifice which was done according to the law, he calleth a sweet odor. Therefore where the externall act was offered, without the inward devotion and obedience, the Lord was not pleased with such sacrifices, as with Cains and Sauls, Tostat. qu. 10. 4. But it is called a savour of rest, specially because it was a type and sacrifice of our blessed Saviour, who was indeed an offering and a sacrifice of a sweet smelling savour unto God, Ephes. 5.2. Osiander, Gallas. To the same purpose, before them, Procopius. Christ was offered for us all unto his Father, in odorem bonae fragrantia, for a sweet smelling savour.

QUEST. XXIII. Of the mysticall sense of the ramme of burnt offering.

FOr the mysticall sense of this second sacrifice of the first ram, which was a burnt offering: 1. Procopius by cutting the same in peeces, understandeth the divers members of Christ, which make all one bodie: by the washing of the inward parts, sermonis puritatem, the purenesse of speech. 2. Pelargus, by the division of the parts, would have signified the right dividing of the Word: by the washing of the inwards, the purging of our internall parts: by the burnt offering, the consecration both of our bodies and soules unto God. 3. But these figures are more fitly accommodated and applied to Christ. By the killing of the ram, the division of the parts, and the washing of them, is shadowed forth the passion of Christ: and by the burnt offering the ardent love of Christ, quo totus in cruce conflagravit, wherewith he was all as it were set on fire on the crosse, Marbach. 4. And as the burnt offering ascended up in the fire, p. 553so Christ is ascended into heaven, having obtained eternall redemption for us: and afterward sent the fire of his Spirit upon his Apostles, Simlerus, Borrhaius.

QUEST. XXIV. Of the third ram, why it is called the ram of consecracion.

Vers. 20. ANd take of the bloud, and put upon the lap of Aarons eare, &c. 1. Now followeth the third kinde of sacrifice, which was of the kinde of Eucharisticall, or peace offerings: and in the consecration of Aaron, and his sonnes divers sacrifices are used, because this calling, cater as omnes dignitate anteiret, &c. did excell all other in dignity, Gallas. 2. The peace offerings were of two so…s, either to obtaine some blessing, as to intreat for peace and prosperity▪ or to give thankes for some blessing received▪ in both these respects; it was requisite, that Aaron should offer peace offerings in his consecration, bothe… beg of God, that he might prosper in the execution of his office, as also to shew his thankfulnesse to God, who had advanced him to such an high calling, Tostat. qu. 10. 3. Yet this offering was not properly of the kind of peace offerings, which are called foreign, … pacifica, peace offerings: but this was the ra…, foreign, milluim, of filling or perfection, vers. 22. quia illia Sacerdotum consecratio perfic…retur, because thereby the consecration of the Priests was perfected, Gallas.

QUEST. XXV. Why the bloud was put upon the right eare, thumbe, and toe of Aaron.

Vers. 20. PVt upon the lap of Aarons eare. 1. Not, in superiore parte auris, in the upper part of Aarons eare, as the Chalde, but the nether lap, Ian. Or soft part of the eare, Genevens. 2. The eare, hand and foot, are anointed with the bloud, to signifie the purging and sanctifying of all their parts, to make them fit for the Priesthood: as Isaias tongue was touched with a coale from the Altar, and so purified, Isai. 6. Tostat. qu. 10. 3. Though the right eare, right hand and foot are only named, because dexterae partes sunt insigniores, the right parts are more excellent: yet thereby the consecration of the whole man is signified, Simler. 4. The …ongue of the Priest is not here mentioned, but the eare, which is the sence of doctrine, by the which the understanding is informed, and without the which the tongue cannot speake: for as the Wise-man saith, He that heareth, speaketh continually, Prov. 21.28. And beside, the eare is expressed to shadow forth the obedience of Christ, in hearing and obeying his Fathers will, Simler. Calvin also giveth another reason, Hîc non attingi d…cendi munus, sed intercedendi; That Christs office of teaching is not here touched, but of mediating.

QUEST. XXVI. How the bloud was sprinkled upon the Altar round about.

Vers. 20. ANd shall sprinkle the bloud vponupon the Altar round about. 1. The Latine Translater here readeth, Thou shalt powre the bloud vponupon the Altar: but the word is zarak, to sprinkle. First, the Altar was sprinkled, and then the rest was powred at the foot of the Altar, vers. 12. for if it had beene all powred there now, whence should Moses hauehave had the bloud, which in the next verse is said to be upon the Altar, that is, in some vessell there standing, wherewith he besprinkled Aaron, and the rest, and their garments? 2. Neither is R. Salomon his conjecture probable, that the bloud was laid only upon two corners of the Altar, not on the same side, but one contrarie to the other; for this is against the Text, which saith, that he sprinkled upon the Altar round about: then not in two corners onelyonly. And beside, if the bloud had beene put onelyonly in two corners of the Altar, it should hauehave beene laid, not powred or sprinkled; but the bloud was not put upon the hornes of the Altar, in any peace offering, as was used to bee done in sinne offerings, Tostat. quaest. 11. 3. And whereas the Altar is sprinkled round about, wee must not understand this to bee done at the bottome round about upon the pavement, but above, so that the bloud might run downe to the bottome.

QUEST. XXVII. How the bloud and oyle was sprinkled upon their garments, without spotting.

Vers. 21. ANd he shall take of the bloud, &c. and of the anoynting oyle, &c. 1. Some may thinke that this sprinkling of the bloud, and oyle, was done severally one after another. But because there is mention made but of one sprinkling, it is more like they were tempered and mingled together, and so sprinkled, Lyran. 2. R. Salomon thinketh, that the oile was sprinkled in remembrance of Iacobs anointing the stone in Bethel with oile: and the bloud, in remembrance of the striking of the bloud of the paschall Lambe, upon the doore-posts in Egypt. But there was small affinity betweene those ceremonies, and the consecration of the Priests. Therefore this rather was the reason of it, because almost all things in the Law were purified with bloud, that the Priests garments might by this meanes be purified, and sanctified most of all, which they were to use in the sanctifying of others. 3. And because the sprinkling of bloud and oile, might seeme to be a blemish to the priestly garments: some thinke that they were washed afterward. But it is not like, that that was washed off, wherewith the garments were consecrated. Some doe bring in here a miracle, in that the garments were kept from spots and blemishes, notwithstanding the sprinkling of bloud and oile upon them. But we are not to admit of unnecessary miracles. These spots then were very sma…l, and so made no notable markes in the garment: and if they did, it was magis ad honorem, quam horrorem, &c. more for honour, than horror: seeing thereby the priestly vestures were consecrated, Tostat. qu. 11.

QUEST. XXVIII. The mysticall signification of the ram of consecration, with the rites thereof.

THe mysticall signification of this ceremony is this: 1. The ram of perfection or consecration, signifieth Christ: Christus omnes in virtutibus perfectos constituit; Christ maketh us perfect in all vertues: hee it is that sanctifieth our eares, hands and feet, and all our parts and members, as here the tip of the eare, the right thumbe, and great toe, are touched with bloud, Procopius. 2. Hereby also is signified the obedience of Christ, by dipping the eare in bloud, who was obedient to his Father, Simler. 3. And hereby also, the high Priest was put in mind of his duty, by the dipping of the eare is signified, that the Priest, primum oracula Divina auscultare, &c. should first give eare to the Divine oracles, and p. 554then teach them unto others, Simler. By the dipping of the thumbe and toe in bloud, omnes actiones vitae, &c. all the actions of the life are expressed, Calvin. By the feet also in Scripture, are signified the affections: this dipping then of the hands and feet, doth signifie, Omnem actionum externarum & internarum sanctificationem, the sanctifying of all, both externall and internall actions, Simler. 4. And by this sprinkling of the bloud, is signified the sprinkling of Christs bloud by faith, upon the hearts of the faithfull, hac enim aspergillum illud est, &c. for this is that sprinkle, wherewith our hearts are sprinkled, Marbach. 5. And further, whereas Aaron with the rest of the Priests are thus sprinkled with bloud, it is shewed, summos Sacerdotes non fuisse ita perfectos, &c. that the high Priests of the Law were not so perfect, that they needed not to be purged, Osiand. But they had need of another high Priest, by whose bloud they should be sanctified.

QUEST. XXIX. How these things were put into the Priests hands, and shaken to and fro.

Vers. 24. THou shalt put all this in the hands of Aaron, and shake them to and fro, &c. 1. The Latine Interpreter here readeth amisse: thou shalt sanctifie them: which Tostatus would helpe out thus: because divers ceremonies were used in the consecration of the Priests, quaelibet earum sanctifica…io vocabatur, every one of them was called a kinde of sanctifying. But the word nuph, signifieth to shake, or move to and fro. 2. Some doe translate it, thou shalt lift up. So Pagnin. Oleaster, who referreth it to the ascending and rising up of the vapour or smoake. But this shaking to and fro was done before they were burned upon the Altar, which followeth in the next verse: and there is another word afterward used, to shew the lifting up, for the shaking to and fro is called tenupha, and the lifting up terumah, of rum to lift up. 3. R. Salomon saith the manner of putting these things into the Priests hands, and shaking them to and fro, was this: Moses did put them into their hands, and then with his hands underneath theirs, did shake them to and fro, toward the East and West, and then toward the North and South. 4. And by this ceremony of putting those things into the Priests hands: Moses delivered them, jus talia possidendi, right to enjoy such things: they should be afterwards for the Priests use, Lippom.

QUEST. XXX. Whether Moses were indeed a Priest.

Vers. 26. ANd it shall be thy part. 1. The Latine Interpreter readeth here corruptly, erit in partem suam, it shall be for his part, that is, Aarons: for what Aarons part should be, is afterward shewed, vers. 28. the word is, lecha to thee: as the Septuagint translate, foreign: it shall be for thy part, that is, Moses should have the Priests part at this time. 2. Lippoman hence would inferre, that Moses was the high Priest: both because he did consecrate the high Priest, and he had the breast for his part, which only belonged to the high Priest. 3. I rather thinke with Osiander, that Moses did at this time, quodam modo fungi officio Sacerdotis, &c. after a sort execute the Priests office. So also Simler. Gallas. Hee was in the Priests stead in the consecration of Aaron. But if Moses had beene actually a Priest, he could not afterward have resigned that office and calling: neither can this be inferred upon that place, Psalm. 99.6. Moses and Aaron among his Priests, that Moses was a Priest: but it sheweth that Moses and Aaron were most excellent among the Priests, as Samuel among those that called upon his name, Vatabl. Or Moses was counted among the Priests, because he did extraordinarily execute the Priests office, as in the consecration of Aaron, 4. Tostatus calleth Moses, simplicem Levitam, a simple or plaine Levite, quaest. 14, He was indeed of the tribe of Levi, and in that sense Aaron also might be called a Levite: but Moses was more than a Levite, because hee both sacrificed, and consecrated the Priests, which the Levites could not doe.

QUEST. XXXI. Whether Aaron had the breast and shoulder of the ram of consecration.

Vers. 27. THou shalt sanctifie the breast of the shake offering, and the shoulder of the heave offering. 1. Whereas the right shoulder was shaken to and fro before and burnt upon the Altar, this could not be the shoulder of the heave offering here spoken of: for it was burnt already upon the Altar. 2. Some thinke therefore that it was the left shoulder, which is here called the heave offering, and that Moses had that and the breast for his part at this time, because he was now in the Priests stead, Osiand. Marbach. But this is not understood of Moses, that he should have them; they are for Aaron and his sonnes, vers. 28. Moses part is set downe before, what it should be, vers. 26. namely the breast. And it was the right shoulder, not the left, which was given to the Priest, Levit. 7.32. The left shoulder, and the rest of the peace offering, beside that which was due unto the Priest, belonged unto the offerer. 3. Therefore this Law here set downe is not concerning the ram of consecration, out of the which Aaron had not now the Priests part, because he and the other Priest were at that time but as the offerers and presenters: but for the time to come an order is set, what part they should have out of the peace offerings of the children of Israel, namely, the breast, and the right shoulder, Tostat. quaest. 13. Iun. Gallas.

QUEST. XXXII. What difference there was betweene the shake-offering and heave-offering.

Vers 27. THe shoulder of the heave-offering, &c. 1. Some thinke, that the breast was only shaken to and fro, and therefore was called tenupha, the shake-offering, and the shoulder was onelyonly lifted up, so called also terumah, Vatabl. Which Osiander calleth, the one Movenda, the sacrifice to bee moved or shaken, the other Levanda, to be lifted up: and Iunius seemeth to be of the same opinion, who readeth distinctly, which was shaken to and fro, that is, the breast, and which was lifted up, that is, the shoulder. But the words following will not beare this sense: which was heaved up of the ram of consecration. Now no mention is made before of the heaving up of the shoulder, but of the shaking of it to and fro, with the other things which were put into Aarons hands, vers. 24. so that the right shoulder of the consecration ram, was not onelyonly lifted up, but it was also shaken to and fro. 2. The generall opinion therefore i…, that as well the breast as the shoulder, were first heaved up and downe, and then shaken to and fro. p. 555So R. Salomon, Lyranus, Simlerus, Gallasius, Tostatus, with others. But if they were both indifferently shaken to and fro, and lifted up alike: why are these speciall names given unto them, Levit. 7.34. The breast shaken to and fro, and the shoulder lifted up? 3. Therefore I neither thinke, that the breast was shaken onelyonly, nor the shoulder lifted up onelyonly, because the shoulder was shaken to and fro, vers. 24. and the breast together with the shoulder are indifferently, vers. 28. called an heave-offering: neither yet is it like, that there was no difference of motion in the shaking of them, and the heaving them up: seeing they have speciall names given them of their divers motions. But it is most probable, that the breast was more shaken to and fro, than lifted up, and therefore is called tenuphah, of the more principall motion: and the shoulder, though it were moved to and fro, yet was chiefly heaved up, and thereof is called terumah, an heave-offering.

QUEST. XXXIII. What is here understood by the heave-offering.

Vers. 28, FOr it is an heave-offering of the children of Israel. 1. Some by Terumah, which is a speciall name signifying an heave-offering, doe understand in generall an oblation, Vatarlus. But the same word being in the next verse before used in a speciall signification for an heave-offering, must bee also so taken here. 2. Some doe take it in that speciall sense, but then they restraine it only to the shoulder before spoken of, which is called the shoulder of the heave-offering, Osiander. But it is evident, in that a perpetuall Law is made for Aaron and his sonnes, what part they should have of the peace-offerings, and they had as well the shaken breast, as the shoulder, that was lifted up, Levit. 27.34. that this clause must be understood of both those parts before spoken of, the breast, and the shoulder. 3. Some by the heaving here understand only the dividing and separating of these parts, which was to be made by the children of Israel, So Oleaster: and in the same sense the Latine Interpreter translateth, primitivae sunt, they are the first things, that is, the principall or best of the offerings of the children of Israel. But the word terumah being before used in that speciall signification for an heave-offering, should bee also so taken here. 4. Therefore this terme terumah, heave-offering, is given both to the shaken breast, and heaved shoulder, of the more principall motion: for these gifts were first of all by the Priest lifted up▪ and presented before God in the hands of the Priest, and in that respect were called an heave-offering, Borrh.

QUEST. XXXIV. Of the mysticall application of the shaking to and fro, and of the breast and shoulder of the ram given unto the Priests.

FOr the mysticall application of these rites and ceremonies: 1. In that part of the sacrifice was shaken to and fro on every side, it signified Deum totius terra esse Dominum, that God is Lord of the whole earth, Oleaster: and beside it betokened, that Christi vera victimae merita & beneficia, &c. that the merits and benefits of Christ, the true sacrifice, should by the preaching of the Gospell be spread abroad into all the world, Borrh. But the Hebrewes exposition is fond, who would have hereby signified, that all men from all parts of the world should come to Jerusalem, ibi optimâ aurâ fruituros, there to have their health, and to enjoy an wholesome aire, Ex Oleastro. For wee see that not by comming to Jerusalem, but in departing from the earthly Jerusalem, with the carnall rites thereof, by preaching of the Gospell the Gentiles have received health and salvation of their soules, which is more precious than the health of the body.

2. In that part of the sacrifice was given unto the offerers to eat; it sheweth that Christ did not only deliver himselfe unto death for us, sed etiam in cibum dare, &c. but also giveth himselfe to be our meat, nourishing us unto eternall life: as he saith, Ioh. 6.54. My flesh is meat indeed, my bloud is drinke indeed, &c. Marbach.

3. And in that the breast and shoulder are given unto the Priest, it teacheth, as Gregorie well saith:Lib. 1. Moral. cap. 40. Vt quod de sacrificio praecipitur sumere, hoc de seipso discat authori immolare; That what he is commanded to take of the sacrifice, he should learne himselfe to offer unto God; quod toto pectore & oper…, &c. that with all their heart and endevour, they should watch upon their office, Iun. Vt sint tanquam pectus, & humeri populi, &c. To be as the breast of the people to provide and take care for their soules, and to bee as their shoulders, to beare the burthen of their vocation, Simler.

QUEST. XXXV. Of the consecrating of Aarons successour in his garments.

Vers. 29. ANd the holy garments, &c. 1. The Latine Interpreter readeth in the singular, the holy garment: but it is in the plurall, bigdee, garments: for there was not one garment, but many, ten in all, which were consecrated for the high Priest. 2. The Priests which succeeded Aaron, were not to use any other garments, but those which Aaron was consecrated in: as Eleazar put on Aaron priestly vesture, when he was consecrated Priest in his fathers place, Numb. 20. Lyran. 3. And it is added, shall be his sonnes after him: whereby the use of these garments is not made generall to all the Priests, but onelyonly unto them which should succeed in the priesthood, Cajetane. 4. And this difference may be observed betweene the consecration of Aaron, and his successour: that Aaron in his consecration, was both consecrated himselfe, and his garments with him: but his successour only was to be consecrated in those garments, which needed not to be consecrated againe: unlesse, the old garments being old, new were to be made in their place, and then they were to be consecrated, as Aarons priestly garments were at the first, Tostat. quaest. 13. 5. These garments the high Priest at the time of his consecration was to weare seven dayes together: he was not afterward tied necessarily to weare them so long together, but as his ministery and service required, Tostat. qu. 14.

p. 556QUEST. XXXVI. By whom the high Priests succeeding Aaron were consecrated.

Vers. 29. TO be consecrate therein. 1. There were two high Priests consecrated extraordinarily: first Aaron, who received his consecration from Moses, who was no Priest, but only for the time executed that office in Aarons consecration: secondly, Eleazar was consecrated high Priest, his father being yet living: which was not afterward seene in any other succeeding high Priest: for there could not be two high Priests together. But Eleazar was consecrated, his father yet living, because the time of his death was certainly knowne: as the Lord had shewed to Moses: and immediatly after Eleazars consecration he died, Numb. 20: but this could not be knowne in any other high Priest. 2. The rest of the high Priests, which followed after Moses death, were consecrated by the inferiour Priests. Tistetus giveth an instance, how the Pope at this day is consecrated by the Bishop of Hastia. But the Gospell acknowledgeth no such high Priesthood, and the Pope doth usurpe that place over other Churches: therfore it is nothing to us how an usurper entreth. A better instance may be given, Act. 13.3. where certaine that were but Prophets and Doctors of the Church, do yet lay their hands upon the Apostles, Saul and Bernabas, and so they did consecrate them to the worke whereunto they were called. Therefore by the like example the inferiour Priests might consecrate the high Priest in the old Testament, there being no other high Priest to do it.

QUEST. XXXVII. Whether Eleazar was consecrated after the manner here prescribed.

Vers. 30. THat sonne that shall be Priest in his stead, &c. Which is not understood onelyonly of the next sonne of Aaron, which should succeed him, which was Eleazar, but of all the rest of his posteritie, which should succeed Aaron in the priesthood: and this order of consecration was rather fulfilled in them, after they came into the land of Canaan, and had a setled State there, than in Eleazar, in whose initiation and entrance into the Priests office, many of these rites and ceremonies were omitted, in respect of the necessitie of the time and place: for hee is only said to have put on Aarons priestly cloathes: there is no mention made of his washing, anointing, sprinkling.

1. Some thinke, that those things were done also, though they are not there expressed: as in Scripture many things belonging to the historie and narration are omitted. But the ceremonies here prescribed to be done in Aarons consecration, are not only omitted there in the narration, but they could not be performed in act: for the high Priest was ordinarilie to be brought to the doore of the Tabernacle, and there to be first washed, and then to put on the priestly garments; but Eleazar was in mount Hor, when hee put on Aarons cloathes; where the Tabernacle was not: for this was done in the sight of all the people, who could not see what was done in the Tabernacle. And if Aaron had died in the Tabernacle, it should have been thereby polluted; for the tent wherein any died was uncleane, Numb. 19.15. Againe, the high Priest, who was anointed in his head and hands, was not to come neere any dead bodie, Levit. 21.10, 11. Eleazar then could not be anointed here in the presence of Aaron, who died there before his face.

2. Some other thinke therefore that Eleazar onelyonly put on Aarons cloathes there; the other ceremonies were performed afterward, when they were come downe from the mount: but Eleazar, for the comfort of his father, was there bid to put on his cloathes, that hee might see his sonne consecrated in his stead before he died. But this is not like: for the ceremonies could not be kept according to the law of the consecration: seeing the high Priest was first to he washed at the doore of the Tabernacle, before hee put on the holie garments: he was not by the usuall order to put on the Priests apparell first, and then to bee washed. Againe, seeing Aaron by stripping off his cloathes, was together with them deprived of his Priesthood; Eleazar together with the cloathes received the full right and authoritie of the Priesthood: as Vatablus well expoundeth those words of the Lord to Moses, Numb. 20.26. Cause Aaron to put off his garments, and put them upon Eleazar his sonne: that is, constitues pontificem Eleazarum, thou shalt appoint Eleazar Priest for his father.

3. Some further may alleage, that seeing Eleazar was consecrated to bee a Priest before, there needed now no new consecration, but onelyonly the putting on of the priestly garments. But this answer doth not fully satisfie, though Eleazar were now consecrated with his father, and in that respect needed not in all respects to bee consecrated, as they which had received no such consecration: for there were certaine peculiar things used in the consecration of the high Priest, whose head and hands were anointed with the holie oyle, Levit. 21.10. and so were not the inferiour Priests.

4. Therefore Tostatus opinion upon the former reasons is most probable, that Eleazar was made high Priest, speciali modo, after a speciall manner, qu. 15.

QUEST. XXXVIII. What services the high Priest was bound to do in the Sanctuarie.

Vers. 30. TO minister in the Sanctuarie, or, holy place. 1. The holie place or Sanctuarie is taken divers waies: 1. For the whole Tabernacle, together with the outward court: in which sense it is said, that Aaron and his sonnes should beare the iniquitie of the Sanctuarie, Numb. 8.1. 2. For the Tabernacle it selfe, without the outwart court: as Exod. 28.35. His sound shall be heard when he goeth into the holy place, that is, when he went into the Tabernacle. 3. It is sometime taken for the outward court: chap. 28.43. when they come to the Altar to minister in the holie place: here it is taken for the Tabernacle. 2. Aaron had foure services to doe in the Tabernacle: 1. To set the bread in order upon the table, Levit. 24.6. 2. To dresse the lampes morning and evening, Levit. 24.3. 3. To burne incense upon the golden Altar, chap. 30.7. 4. To goe into the most holie place once in the yeere to make reconciliation, Levit. 16. But the three first services were common unto the inferiour Priests: the last was peculiar to the high Priest,Quaest. 1 29. Tostat. qu. 16. 5. Augustine is here deceived, with whom Borrhaius accordeth, p. 557that the most holy place is here meant, into the which the high Priest entred only once in the yeere: for the high Priest did not then put on his glorious apparell, as he did here at his consecration when he went into the most holie place, but the common linen garments, Levit. 16.4.

QUEST. XXXIX. Of other rites belonging to the ramme of consecration.

Vers. 31. ANd seeth his flesh in the holy place. Now follow other rites and ceremonies belonging to the ramme of consecration: 1. The flesh thereof, that is, the third part remaining, beside that which was offered upon the Altar, and that which was due for this time unto Moses, Osiand. was to be boyled, not upon the Altar, nor yet in any prophane place, but in the outward court, here called the holy place. 2. They must eat them at the doore of the Tabernacle: after they had boyled them in some place of the court further off, then they shall come neerer to the Tabernacle, and there eat them, Tostat. qu. 16. 3. A stranger shall not eat thereof, not only they which were strangers from Israel, but even the Israelites themselves not of the tribe of Lev…, yea the Levites not of the familie of Aaron, could not eat hereof, Tostat. Borrhaius, Osiander: though Simlerus thinketh otherwise, understanding by strangers such as were polluted and uncleane, because the lay people might eat of their peace offerings. But though the people might eat of their ordinarie peace offerings, yet here because the Priests were the offerers, they only must eat thereof: yea here is no exception of their wives, or children. Lippom. 4. The flesh and bread must be eaten the same day, if any remained till the morning, it should be burnt with fire: this is required, lest by reserving any part thereof, either they might grow into contempt of the holy things, making no difference between them, and their ordinarie food, which they might reserve at their pleasure; or lest that which remained might be abused to superstition, Simler. And whereas in ordinarie peace offerings they might eat of it the next day, but not upon the third day, Levit. 7.18. but no part of this must be eaten the second day: this was to shew that this ramme of consecration was a more holy thing, than their ordinarie peace offerings, Tostat. quaest. 16.

QUEST. XL. Whether all these rites were of the necessitie of the consecration.

Vers. 35 THou shalt do thus unto Aaron, and to his sonnes, &c. 1. Some are of opinion, that all things here prescribed to bee observed and done, were de necessitate consecrationis, of the necessitie of the consecration, and if any thing were omitted, the consecration was voide, R. Salomon, Lyranus. But this is not like, that if any thing were neglected in the manner of eating, in respect of the place, persons, or time, that their consecration should thereby have been void: as Levit 10.17. Aaron being in griefe for the sudden death of Nadab and Abihu, forgot the sinne offering, which they should have eaten, and suffered it to be all burnt: and this was the eighth day after their consecration, Levit. 9.2. when as yet the anointing was fresh upon them, and they did not yet come forth of the doores of the Tabernacle, Levit. 10.7. And yet, notwithstanding this negligence, there was no nullitie of Aarons consecration, Tostat. qu…st. 18.

2. Therefore Tostatus opinion is rather to be received, that some things were of necessitie in the consecration, as the washing, anointing of the Priests, the putting on of the priestly apparell, the sprinkling of themselves, and their garments: some things were only de solennitate, belonging to the solemnitie of the consecration: as the seething, and eating of it in the holy place, and eating it the same day: it was a sin to omit any of these: but thereby their consecration was not made voide.

QUEST. XLI. Why the consecration of the Priests continued seven daies.

Vers. 35. SEven daies shalt thou consecrate them, &c. 1. This consecration of the Priests was to continue seven daies together, that both the Priests hereby might bee confirmed in their vocation, and be assured thereof, that they were thereunto appointed of God: and that the people also might thereby take better notice, that they were set apart by the Lord for that holy function, Osiander. 2. And further hereby thus much was signified, that as the Priests seven daies together were consecrated, so we, per totum vitae curriculum, throughout the whole course of our life, should be consecrated, and addicted to Gods service, Simler. Marbach. 3. Likewise we are hereby admonished, Pontificem continuo proficere, non posse repente summum fieri, &c. that the Priest must daily increase, and go forward, that he cannot be made perfect at once, that many gifts and graces are required in him, Lippoman. 4. It also sheweth, that as their consecration was not perfect before the seventh day, so we cannot attaine to perfection in this life, Osiander.

QUEST. XLII. Whether all the sacrifices of the first day, were iterated seven daies together, or the sacrifice for sin only.

Vers. 36. ANd shalt offer everie day a calfe. 1. Lyranus thinketh, that not onelyonly a calfe for a sinne offering was sacrificed everie day, but two rammes also; so that seven calves were offered, and fourteene rammes in these seven daies: So also Simler. Borrh. Lippom. Pellican. But seeing there is no mention made but only of the sinne offering, we have no warrant to imagine any other sacrifice to have been iterated but that, as belonging to their consecration. 2. Iosephus thinketh yet more, that all things were iterated every day, which were done upon the first day, as the anointing of them, and the sprinkling of the Priests themselves, and their garments. But this is not like, that their consecration was iterated: it was sufficient for them once to be consecrated: and seeing the ramme of consecration was killed onelyonly upon the first day, with the bloud whereof they were sprinkled; they were so sprinkled but upon the first day. 3. Tostatus his opinion is, that the calfe which was the sacrifice for sinne, and the consecration ramme were offered everie day: expresse mention is made of the one, and the other is implied in these words, seven daies shalt thou fill their hands, that is, put into their hands part of the peace offering, to be shaken to & fro before the Lord, as is prescribed, vers. 24. Now the ramme of burnt offering needed not to p. 558be daily offered during these seven dayes, because there were every day morning and evening a lambe offered for a burnt sacrifice, Sic Tostat. But this opinion cannot stand: 1. Seeing Moses is bid to take two rams, chap. 24.2. it is like, that either both of them were …nued every day, or none: 2. And the filling of their hands signifieth nothing else but the consecrating of their Ministery, (as is before shewed) whereof the hand was the organe and instrument: it is not literally to be pressed, to signifie the putting of the things offered into their hands. 4. Therefore according to the words of the text, of all the sacrifices appointed for the first day, onelyonly the calfe which is the sinne offering, is prescribed to be iterated: and the reason is, because it was to cleanse and purifie the Altar, Levit. 8.15. But only in this sacrifice were the hornes of the Altar touched with bloud, and so sanctified, which was not done in any of the other sacrifices.

QUEST. XLIII. To what end the sinne offering was offered every day of the seven.

Vers. 36. THou shalt offer every day a calfe, &c. for reconciliation, or to make atonement. 1. This reconciliation was not only made for the sinne of the Priests, as thinketh Tostatus: for the hornes of the Altar were laid on with this bloud, whereby it was purified, Levit. 8.15. 2. Neither yet was this sinne offering prescribed only, ad expiandum Altare, to cleanse the Altar, as thinketh Osiander, Calvin. For he had said before, seven dayes shalt thou consecrate them, that is, the Priests: and then it followeth, and shalt offer every day, &c. so that this daily offering for the space of seven dayes, belonged unto the consecration of the Priests. 3. Therefore the end of this sacrifice for sinne, was both to make atonement for Aaron and his sonnes, as also to purifie and cleanse the Altar, Iunius.

QUEST. XLIV. How the Altar was cleansed, and why.

Vers. 36. ANd thou shalt cleanse the Altar. 1. After the consecration of the Priests, is set forth their Ministery and service, both at the Altar of burnt offering, and in the golden altar, in the next Chapter. Here three things are declared, concerning the Altar of burnt offering: 1. How it should bee purified: 2. What should bee offered thereon: 3. The profit and benefit that should come thereby: the Lord would there come unto them, and speake with them, vers. 42. and dwell among them, vers. 45. Lyranus.

2. Two things are required to the purifying of the Altar: it must first be cleansed, not that it was polluted of it selfe; but to shew, that in respect of man, omnia corruptione naturae profana ob peccatum, &c. that all things by the corruption of our nature are profane, because of sinne, Gallas. Marbach. As also it was not only cleansed, but sanctified, and set apart for holy uses: that it should not be lawfull to offer their sacrifices elsewhere, but upon that Altar, Osiander.

3. To the cleansing of the Altar, two things only were required: the bloud of the sacrifice was laid upon the hornes of the Altar, and it was anointed with oile, Borrh. Tostatus beside saith, that the bloud which was powred upon the Altar was rubbed and scraped off, and it was cleansed from the ashes. But neither of these were now needfull to be done: for the Altar yet neither had much bloud powred into it, nor was full of ashes, this being the first time of hallowing and consecrating it. And though the Latine text so reade, Numb. 4.13. mundabis ill…d cinere, thou shalt cleanse it from the ashes, the word is dishun, they shall take the ashes from it, when they were to remove the Altar: but the ashes did not de…ile the Altar.

QUEST. XLV. How the Altar sanctified whatsoever touched it.

Vers. 37. SO the Altar shall be most holy. 1. This name kodesh kadashim, holy of holies, that is, most holy, was peculiar unto that place of the Tabernacle where the Arke was: but here it is used in another sense, Lyran. And thereby is signified, that it should be most holy in respect of the use, because it should sanctifie whatsoever touched it, as it followeth in the next words, Oleaster.

2. Whatsoever toucheth it shall be holy. Which Tostatus expoundeth thus: that every one which commeth to the Altar, must bee sanctified before, and so hee referreth it to the persons. So also Vatabl. Osiander. But the text sheweth that by touching of the Altar, the thing should thereby be sanctified, and made holy. Rab. Salomon expoundeth it thus, that if any thing to bee offered upon the Altar, should chance to gather any pollution, it was mundified and cleansed by the Altar. But the meaning rather is, that such things as were offered upon the Altar, were thereby sanctified, that is, consecrated to an holy use, and were no more to returne to any prophane use: and the things offered therein, were only to be eaten by the Priests, Lippoman. And this interpretation is confirmed by the words of our blessed Saviour, Matth. 23.19. Ye fooles and blind, whether is greater, the offering, or the Altar, which sanctifieth the offering? Iunius, Gallas.

QUEST. XLVI. Of the daily sacrifice, with the rites thereof.

Vers. 38. TWo lambes of a yeere old. 1. These lambes were to be offered daily beside all their other extraordinary sacrifices, as burnt-offerings, peace-offerings, and whatsoever else, Tostat. 2. For the age of them, Lyranus thinketh, that if they were under a yeere old, from eight dayes old and upward they might be offered. But that is not like; a lambe of a monethmonth old cannot be said to be a yeere old: this then is required, that it should be a perfect beast, and of sufficient growth, Simler. 3. There are foure things required for the daily sacrifice; a lambe, fine flower, oile, and wine: whereby all the fruits of the earth, and the kindes thereof are signified, Cajetane. God will have nothing lacking to the daily sacrifice: as he would have flesh offered, so likewise bread and wine, Tostat. qu. 20. 4. This sacrifice was to be done continually, to make a difference betweene this and other sacrifices, which were not to be offered continually, but as they had occasion, Tostat. 5. And this daily sacrifice was of the kinde of burnt-offerings, it was to be wholly burnt upon the Altar, together with the wine and oile, which should be p. 559powred upon it: as it is called a burnt offering, vers. 41. 6. But this daily sacrifice could not be offered continually, while they were in the desert: it was to be put in practice when they came into the land of Canaan: as is evident by the like Lawes concerning other sacrifices and offerings, Numb. 15.2. When yee are come into the land of your habitation, and will make an offering, &c. for many things were neglected in the wildernesse by reason of their continuall travell, and want of necessary things: and therefore the Lord saith, when they are come into the land of Canaan, Ye shall not doe after all these things, which yee die here this day, Deut. 12.8. Tostat. qu. 20. 7. The time of the offering these two lambes, was in the morning, and betweene the two evenings: which was not after the Sunne set, as Oleaster; who noteth the word ghereb, evening, to be taken either for the twilight after Sunne set, or for the night it selfe: but the time was rather, inter occasum solis, & solem propinquum occasni, betweene the setting of the Sunne, and the declining of the Sunne, Cajetane: which might be from the ninth houre: for from thence began the time of the evening sacrifice: as Iosephus. See more hereof, chap. 16. qu. 10. 8. So this continuall and daily sacrifice is commanded and set forth in these six things: 1. It was a burnt offering, that is, wholly consumed upon the Altar. 2. It was acceptable, of a sweet savour. 3. It was continuall. 4. In respect of the place, it must be offered at the doore of the Tabernacle. 5. And for the fruit thereof, there the Lord will appoint to speake with them, Cajetane. 6. And beside, this sacrifice had both fine slower, wine, and oile to attend upon it.

QUEST. XLVII. How much the Hin contained.

Vers. 40. A Tenth part of fine flower, and the fourth part of an Hin of oile. The tenth part of an Epha is meant, as it is expounded, Numb. 28.5. which was a Ghomer, chap. 16.36. containing about three pints, so much as 42. egs can receive: of this measure see before, chap. 16. quest. 24. Now it is to be shewed how much this measure of the Hin contained, which was a measure of liquid things, as the Ghomer and Epha were of drie: 1. Some thinke that it cannot now be certainly knowne how much the Hebrew measures contained, Lyran. Tostat. Cajetan. and so they leave it as uncertaine.

2. Lyranus alleageth out of Papia…, that there were two kinde of measures called the Hin, the greater, which held foure quarts of Paris measure, and the lesse, two quarts. But it is evident, that the measure of the Hin was but one, and that of a certaine quaintity, which was well knowne: as mention thereof is made, Numb. 15.4, 5.7.10. and in divers other places. And it neither was so little to containe two quarts, nor so large to hold foure.

3. Pelargus thinketh the Hin contained two Sextaries and an halfe: the Sextarius being a measure, according to Glarean, of foure inches long, three inches deepe, and as many broad, is about our pint and halfe: so that in this account, the Hin should not receive foure pints in all.

4. Some thinke it held foure Sextarii, which make six pints, Borrh. and this account agreeth with the computation of the Hebrewes: who doe generally hold, that the Hin contained twelve of the measure called Log: and a Log held six egs: so that the Hin was of the capacitie of 72. egs: and the fourth part thereof then must be of the content of 18. egs. Sic. Iun. Lippoman. Simler. Gallas. which is a pint and quarter of ale measure: for there goe unto a pint of our English measure, as much as fourteene eg-shels doe containe.

QUEST. XLVIII. Of the spirituall application of the Altar, and daily sacrifice.

THe spirituall signification of these things is this: 1. Christ is our Altar, whereby wee are sanctified; he is, & ara & victima both our Altar, and the sacrifice: of this Altar the Apostle speaketh,Heb. 13.… ▪Heb 13 Heb. 13.10. We have an Altar, whereof they have no authority, which serve in the Tabernacle, Gallasius.

2. By the daily sacrifice of the lambes Christ also is signified, who is the Lambe of God that taketh away the sinnes of the world, Simler.

3. By the bread and wine which was offered, Lippoman would have represented the Eucharist, which is ministred with bread and wine. Rather it signifieth, Christum pro nobis oblatum cibum esse & potum, that Christ offered for us, is both our meat and drinke to be received by faith, Osiander.

4. The offering of the one in the morning, the other at evening, Cyprian thus applieth:Lib. 2. epistol▪ epist. 3. Vt hora sacrificii, ostender…t vesp…ram & oscasum mundi; That the houre of the sacrifice should signifie the evening and Sunne set of the world, when Christ should be offered. Bernard understandeth two oblations of Christ; one when he was offered and presented by his parents in the Temple; the other when he was offered upon the crosse: at the first oblation he was received, inter brachia Simeonis, Serm. 2. & 3. de purific. …eat. Mariae▪between the armes of Simeon: in the second, inter brachia crucis, betweene the armes of the crosse. Lippoman thus: Ag…us vesper…inus Deminum morie…tem praefigurat, &c. The evening lambe did prefigure Christ dying, the morning lambe Christ rising againe from the dead. But rather hereby is signified that Christ from the morning to the even, from the beginning of the world unto the end, is the Saviour of all them that trust in him: he is the Lambe which was slaine from the beginning of the world, Osiander. And by this daily offering and that twice done, is shewed, that wee have daily need of reconciliation: that Christs bloud should continually be applied unto us by faith, Simler. And by this daily sacrifice twice offered, the Israelites were admonished, ut à principio ad finem d…i, ad Dei misericordiam confugerent; that from the beginning to the end of the day, they should flee unto Gods merciemercy. And that this continuall sacrifice was an evident figure of Christ, is evident, because it is prophesied to cease at the comming of the Messiah, Dan. 9.27. for the shadow must give place to the body, Calvin.

QUEST. XLIX. How the Lord appointed with the children of Israel.

Vers. 43. THere I will appoint, or meet with the children of Israel, &c. 1. Here the reason is given from the notation of the word, why it was called before, ohel maghed, the Tabernacle of appointment p. 560or meeting, because the Lord would meet with them there: it is derived rather of i…ghad, which signifieth to meet, or appoint a time; than of ghadah to testifie, Calvine. 2. Here the Lord will appoint with Israel; not by speaking himselfe unto them: for after the Lord had spoken unto them out of mount Sinai, when he delivered the Law, and the people were afraid of Gods voice, and desired that Moses might speake unto them; the Lord after that did not speake himselfe, but declared his will by Moses, Tostat. qu. 21. 3. Where it is said in the former verse, where I will make appointment with you, to speake unto thee there; Caietanes note is somewhat curious: that God in respect of the Levites, promittit se dunta…a… paratum, promiseth onelyonly to be readie: but with Moses hee promiseth to speake: for by with you the Lord meaneth the Israelites, with whom hee will speake by Moses, as it followeth vers. 43.

QUEST. L. What the Lord promiseth to sanctifie.

Vers. 43. IT shall be sanctified by my glorie. 1. Iunius referreth this to the Israelites, that everie one of them should be sanctified by the Lord. But that were too generall: it is evident by the next verse, where the Lord speaketh of sanctifying the Tabernacle, the Altar, and the Priests, that he meaneth a speciall sanctification, and consecration to holy uses. 2. The most do supplie place, and understand it of the Tabernacle: but that is expressed afterward, I will sanctifie the Tabernacle. 3. Therefore the speech is more generall; that he will sanctifie by his presence: and what things hee will sanctifie, is expressed in the next verse in particular, the Tabernacle, the Altar, Aaron and his sonnes.

QUEST. LI. What is meant here by Gods glorie.

BY my glorie. 1. Some interpret it, To my glorie, because that was the end wherefore the Lord appointed all those things. 2. Some doe understand it of Christ, who is the glorie of God, without whom nothing is sanctified in the Church: this glorie Moses desired to see, chap. 33. 3. Lyranus and Lippoman refer it to the comming downe of fire upon Aarons sacrifice, Levit. 9. 4. Tostatus to that example of Gods power in destroying Nadab and Abihu with fire, for offering strange fire: and thereupon the Lord saith,Levit. 10.3.Lev 10:3 I will be sanctified in them that come neere me, and before all the people will I be glorified. But this promise of God is not so to be restrained, to one or two of Gods glorious workes. 5. Therefore by glorie the Lord understandeth gloriosam praesentiam, his glorious presence, Vatablus: as Exodus 40.34. Then the cloud covered the Tabernacle, &c. and the glorie of the Lord filled the Tabernacle, Oleaster.

QUEST. LII. How the Lord is said here to sanctifie Aaron.

Vers. 44. I Will sanctifie also Aaron, &c. 1. Lyranus understandeth this of their consecration: which although it were described alreadie, non adhuc tamen erat in executione posita: yet it was not hitherto put in execution: but the Lord speaketh not here of that sanctification which consisted in the outward ceremonies: for they were not Gods glorie, whereby he saith he will sanctifie them. 2. Tostatus referreth it to that miraculous approbation of Aaron, and his two sonnes Eleazar and Ithamar, by shewing his fierce wrath in the sudden destruction of his other two sonnes Nadab and Abihu. But as Aaron and his sonnes are promised to be sanctified, so the Altar also shall be sanctified: but the Altar was not sanctified by that example of judgement. 3. Therefore the meaning is this, that as God had prescribed the externall rites of their consecration, so he promiseth, se in his efficacem fore, that he will be effectuall in them, Simler. Divina actio sanctificans aderit, &c. The divine sanctifying action shall be present, Caietane: lest they might thinke, that their sanctification depended upon the outward ceremonies of their consecration. For those externall things were used only, ut verae sanctificationis symbola, as signes or symbols of the true sanctification.

QUEST. LIII. How the Lord is said to dwell among them.

Vers. 45. ANd I will dwell among the children of Israel. 1. We must make a difference betweene Gods generall presence every where, and his gracious presence in his Church: his presence of power is in all places, but his presence of grace is only among his owne servants, Simler. So God is said sometime to be with his children, when he blesseth and prospereth them: as Potiphar saw that God was with Ioseph, Gen. 39. and he is said not to be among them, when hee withdraweth his favour and assistance: as Moses saith unto the people, Numb. 14.42. The Lord is not among you, and therfore they were in that place overthrowne of their enemies. Thus also Thomas distinguisheth of Gods presence: Est communis modus, 1. p.q. 43. ar. 3. in Cor.&c. There is a common manner of Gods being every where and in all things, per essentiam, potentiam, pr…sentiam, by his essence, power, and presence: est alius modus specialis, and there is another speciall way of Gods being present: sicut amatum in amant… ; as that which is loved is present in him that loveth: as our Saviour saith, If any man love me, &c, my father will love him, and we will come unto him, and we will dwell with him, Ioh. 14.23. And so the Lord is said to dwell here among his people. 2. And here also there is speciall relation to the situation of the Tabernacle, which was set up in the middest of the tribes: three of them pitching before, three behind, and three of each side; and in that respect God also is said to dwell in the middest of them, because his Tabernacle, which the Lord made his habitation, was in the middest of the host, Tostat. qu. 21. 3. But this must be understood conditionally, that the Lord would dwell among them, so long as they worshipped him aright, as hee commanded them, Osiander. 4▪ And so hee will not onelyonly dwell among them, but worke such wonders among them, that they shall by experience knowe, that God onelyonly, and none other, delivered them out of Egypt to serve him, Tostat. ibid.

p. 5614. Places of Doctrine.

1. Doct. No perfection in the Priesthood of the law.

Vers. 1. TAke a young bullocke, &c. This first sacrifice being offered for the sin of the Priests that were to be consecrated, ought to put them in mind, that they themselves were sinners, and had need of sacrifice, Oleaster. Which evidently proclaimed, that there was no perfection in their Ministerie, but that they were to looke for an high Priest so perfect, that needed not first to offer sacrifice for his owne sinnes, as the Priests of the law did, Hebr. 7.27.

2. Doct. Of dividing the Word aright.

Vers. 17. THou shalt cut the ramme in peeces. To this usage of the law, the holy Apostle seemeth to allude, exhorting Timothie to divide the Word aright, 2 Tim. 2.15. that as the Priest divided the sacrifice, and laid every part in order, and as hee in other sacrifices gave the Lord his part, and tooke the Priests part, and delivered the rest to the people: so the Minister of God should: foreign, divide the Word aright, deliver the true sense thereof; not wrest or deprave it with false glosses, or fained allusions, as the Valentinians abused the Scripture: and Origen is found herein to have been in great fault, Simlerus.

3. Doct. Of the imposition of hands.

Vers. 21. THou shalt sprinkle it upon Aaron, &c. These ceremonies of washing, anointing, sprinkling, which were used in the consecration of the Priests of the old Testament, are not requisit now. The Apostles in the new Testament used imposition of hands: as the Deacons are ordained by imposition of hands, Act. 7.8. So thy praied and laid their hands upon Saul and Barnabas, and sent them forth for the worke of the Ministerie, Act. 13.4. which externall observation is yet retained in the Church of God: whereby, 1. They which are ordained, are confirmed in their calling: 2. They are admonished, that their abilitie and sufficiencie for that calling, is not of themselves, but from him, in whose name, hands are imposed upon them. 3. It is a signe of Gods protection and assistance, if they be diligent in their calling, that his hand shall protect them. 4. And if they be unfaithfull, that his hand shall be upon them to judge them: in this sense the Prophet David saith, Thine hand is heavie upon me day and night, Psal. 32.4. Marbach.

5. Places of Controversie.

1. Cont. Against the anointing of Priests with oyle in their consecration.

Vers. 7. THou shall take the anointing oyle. This oyle was a signe of the graces of the Spirit, which should be powred abundantly upon Christ the true high Priest, as the Prophet David saith, Psal. 45.7. Thy God hath anointed thee with the oyle of gladnesse above thy fellowes. This ceremonie then of anointing being fulfilled in Christ, it savoureth of Iudaisme to revive this ceremonie now, as the Romanists doe in the consecration of their Bishops and Priests. This were to be wiser than Christ, who commanded no such thing to be done, and than his Apostles, who used no such ceremonie in the ordaining of Ministers, Gallas.

2. Cont. Against the anoynting of the fingers.

Vers. 20. ANd upon the thumbe of the right hand. The Romanists retaine the like ceremonie in ordaining of their Priests: for they anoint their thumbes, and forefingers with oyle, as Aarons thumbe was with bloud, that those fingers may bee consecrated to handle the bread in the Eucharist, which they call the Lords bodie. But we reade not, that either Christ himselfe, or his Apostles anointed their fingers for the consecrating of the Sacrament: these then the Apostle calleth the commandements of man, touch not, taste not, handle not, Colos. 2.21. Gallas.

3. Cont. That the ramme signified not Peter.

Vers, 19. ANd thou shalt take the other ramme. These two rammes some would have signifie Peter and Paul; the ramme of burnt offering, which was wholly consumed, they say, signifieth Paul, amore Christi totum incensum, that was wholly set on fire with the love of Christ: the other ram, wherewith they anointed the eare, thumbe and toe of the Priests, did prefigure Peter; Nam Ecclesiā Romanae obedie…dum est in his▪ quae sunt fidei; For the Church of Rome must bee obeyed in those things which belong unto faith, which commeth by hearing: and this is signified by touching the eare: likewise in those things which concerne manners, which is understood by anointing the hands and feet, which are instruments of all actions, Gloss. ordinar. Moraliter.

Contra. 1. And was not Peter wholly ravished, and set on fire also with the love of Christ, as well as Paul? If not, why do you preferre him before Paul? 2. If faith come by hearing, how should the Pope be obeyed in doctrine, seeing he useth not to preach, to be heard? 3. In matters of faith, not onelyonly the Romane Church, but any other is to bee heard and followed: but seeing the Romane Church teacheth doctrines contrarie to faith, there it may worthily bee left. 4. And will they have us to follow them in manners also? The Pope and his Cardinals, (no marvell) give such good example of life, that it is pitie that they are not imitated. They that know Rome, and the generall prophanesse, and licentious living there, though never so much addicted to the Popish religion, I think would be ashamed to follow their conversation. 5. This ramme signifieth Christ, by whose blood only we are purged, our eares, hands, and all other parts sanctified: of whom the Prophet speaketh, Isai. 50.4. He will waken mine eare, as the learned: it is blaspemie therefore to applie it to Peter: he sanctifieth not the eare, Christ indeed healed the eare p. 562which Peter cut off. I hope they will not say, that Peters bloud doth sanctifie them. 6. Oleaster giveth a better sense of this place, Nihil aliud hujusmodi sanguinis respersione adumbrari video, quam Sacerdotum punitionem, &c. I see nothing else shadowed forth by this sprinkling of bloud, than the punishment of the Priests, Si negligentiores in audiendis ejus mandatis, &c. If they should be negligent in hearing Gods Commandements, and in the executing of their ministery, &c. Let the Pope and popelings therefore looke unto it, that they smart not for it one day, in neglecting Gods Commandements in respect of their owne traditions.

4. Controv. Of the elevation of the host, and of the signe of the crosse, Sa.

Vers. 24. THou shalt shake them to and fro. The Latine text readeth, Thou shalt sanctifie them, elevating, or lifting them up. Whereupon Sa in his annotations would ground the elevation of the host in the Sacrament: and Lyranus and Tostatus observe, that the Priest shaking them to and fro, and lifting them up and downe, in this motion, made as it were a signe of the crosse in the aire.

Contra. 1. Who taught them to borrow their ceremonies from the figures and types of the Law? If such rites as shadowed forth Christ, be still to be used, to what end died Christ? The Jewes, that thinke Christ not yet to be come, have some colour in retaining their legall ceremonies: but seeing Christians doe beleeve that Christ the body and substance of the Law is come; in him all those shadowes are determined. 2. Neither was it yet revealed unto them how Christ should suffer, and whereon hee should bee offered, therefore it is not like, that the moving of those things up and downe, and to and fro, had any such signification. 3. Neither was the crosse of Christ of that fashion, that as much should be left above the crossing in the head, as under it in the feet, so that the upright peece should be crossed in the middest: after which similitude this motion of the Priests hands seemed to be, up and downe, and then sidewayes to and fro.

5. Controv. Against the burying of Bishops in their Pontificials.

Vers. 29. ANd the holy garments, which are Aarons, shall be his sonnes after him. It was not the fashion then among the Hebrewes, as it is now among the Romanists, for their high Priest to be buried in his priestly robes: as now their Bishops are intombed in their pontificials. Lippoman, one of their owne Writers, giveth this note hereupon: Lest any should say Aaron shall use the pontificall vestures all his life time, and when he dieth, ipse eisdem indutus tumulabitur, he shall be buried in them, &c. He seemeth closely to glance at that superstitious use practised among them▪ Simlerus ghesseth well at the cause of this ridiculous usage: I cannot tell (saith he) why they should doe so; nisi fortè ut mortui fungantur munere suo, quod vivi nunquam fecêre; unlesse it be, that they might exercise their function when they are dead, which they never did being alive.

6. Controv. Of the lawfulnesse of Ministers marriage, and the legitimation of their children.

Vers. 29. SHall be his sonnes after him, &c. Tostatus here thus noteth; that because in the old Testament the Priests had wives, the sonnes succeeded their fathers, as others did in civill principalities: but now in the new Testament, sacerdotes non habent uxores ▪ the Priests have no wives, and therefore their sonnes succeed them not, because they have no sonnes: and if they have sometime sonnes, illegitimi sunt, they are illegitimate, &c. Tostat. qu. 16.

Contra. 1. If the Priests of the Law had their wives, of whom was exacted a greater legall purity, in outward observations, than now: why should the Ministers of the new Testament be restrained in the times of the Gospell, which hath given us liberty that were in bondage under the Law? 2. Then the sonnes succeeded the fathers in the priesthood, both because the tribes were distinguished, and their families and kinreds divided, that Christs line of Iudah might be continued, and then the service of the Tabernacle, consisting chiefly in externall observations, required no such exactnesse, but that the sonne might be fit to succeed his father in the priesthood; especially God giving an extraordinary blessing unto that lineal succession: but now it is not fit that children should alwayes succeed their fathers, because the Gospell requireth a greater sufficiencie: and the childe is not alwayes heire of his fathers gifts: but where the sonne is endued with sufficient parts, to take upon him his fathers charge, there is no reason why he should be barred. We see in these dayes that divers learned men, Ministers and Professors under the Gospell,Gods blessing upon Ministers sonnes. have left behind them their sonnes men of worthy parts: as Iosias Simlerus had a sonne of the same name, who writ the Dedicatory Epistle to his fathers learned Commentaries upon Exodus; David Pareus that learned man, hath likewise his sonne Philip Pareus, who hath written of Logike: Kicherman the Author of his Logike, and politike Systemata, succeeded his father, in Gymnasio patrio, in his fathers schoole. And divers such beside might be named. 3. And doth he thinke indeed, that the sonnes of Priests are illegitimate, and unfit to succeed their fathers? What thinketh he of divers Popes, that were Priest sonnes? as Bonifacius the first, Felix the third, Agapetus the first, Sylvester, Theodorus, Hadrianus, Benedict the 8. Iohn the 12. all which were the sonnes of Priests:Distinct. 56. c. 2. and Gratian addeth further; Quàm plures etiam alii inveniuntur de sacerdotibus nati; and divers beside are found to have beene borne of Priests. 4. Indeed they which have sonnes, and are not married, which is no rare thing in the Popish Clergy, doe leave an illegitimate seed behind them: but such as are borne in lawfull matrimony, are an holy seed, of what calling soever their parents be: for both, marriage among all men is honourable, Hebr. 13.4. and so consequently among Ministers: and their children are holy, 1 Cor. 7.14. They therefore that condemne their marriage, and make their children illegitimate, and so unholy, doe contradict the holy Apostle, and in a manner give him the lye. See more Synops. C…ntur. 1. …r. 77.

p. 5637. Controv. That the wicked doe not eat the body of Christ.

Vers. 33. A Stranger shall not eat thereof. Like as none which were not of Aarons family were admitted to the eating of this holy meat: so none but those which are of Christs family indeed, and doe beleeve in him, can be partakers of his body and bloud: for whosoever eateth my flesh, and drinketh my bloud (saith our blessed Saviour) hath everlasting life, Ioh. 6.54. They therefore are grossely deceived, who thinke that the wicked and unbeleevers doe eat the very flesh, and drinke the very bloud of Christ in the Eucharist, Simler, for then it would follow upon our blessed Saviours words, that they should have everlasting life also. See more, Synops. C…nt. 3. …rr. 27.

8. Controv. Against the reservation of the Sacrament.

Vers. 34. IF ought of the flesh, &c. or of the bread remaine unto the morning, thou shalt burne it with fire. This was commanded, lest that which remained of the holy flesh and bread might either bee prophaned, or might bee superstitiously abused. It therefore may seeme strange, that the Romanists, which are in other things so superstitiously addicted to the rites and usages of the Law, doe not also follow the same herein; but rather have taken up a contrary use, in reserving the consecrate host, hanging of it up in a pix, and adoring it: for this is a true position; sacramenti rati… non dura… extra usum, that set apart the use, and the sacramentall respect ceaseth, Simler. For as the water used in Baptisme, is no more a sacrament, extra usum, out of the use, but is as other common water; so neither are the bread and wine in the Eucharist. For the more full handling of this point I likewise referre the Reader to Synops. Cent. 3. err. 19.

9. Controv. Against the continuall sacrifice of the Masse.

Vers. 38. THis is that which thou shalt present upon the Altar, &c. two lambes, &c. day by day continually. To this daily and continuall sacrifice, the Romanists resemble and compare their continuall sacrifice of the Masse: and they hold them as Antichrists, that doe abolish it, as Antiochus abolished the daily sacrifice, Ex Simlero. 1. There is no externall sacrifice now remaining under the Gospell daily to be iterated: for Christ was once offered to take away the sinnes of many, Heb. 9.28. he is not then to be often sacrificed. 2. Antiochus was the forerunner of Antichrist, because he abolished the daily sacrifice before the time, which was to continue untill the Messiah came: but Christ himselfe by the one oblation of himselfe once offered, was at his comming to abolish the daily sacrifice, as it is prophesied, Dan. 9.27. He shall cause the sacrifice and oblation to cease: not only for that he tooke away from the incredulous Jewes their City, Temple, and sacrifice: but because he was the body and substance of those sacrifices which are not now to be iterated and repeated; seeing (as the Apostle saith) With one offering he hath consecrated for ever, them that are sanctified, Heb. 10.14. which sacrifice of Christ is often to be celebrated by way of thankfull commemoration, not to be iterated by any externall oblation.

10. Controv. That, doe this, in the institution of the Eucharist signifieth not, to sacrifice this.

Vers. 39. THou shalt present or make ready one lambe in the morning. The word in the originall is foreign ghashah, thou shalt make: that is, sacrifice or offer. The Romanists would take advantage by this word, because to make here signifieth to sacrifice, that it should be so taken, when Christ said, in the institution of the Sacrament, hoc facite, doe this, as if he should say, sacrificate, sacrifice ye this. Gallasius here maketh mention, how a certaine Sorbonist, then a Popish Bishop, but illius harae por…us, a swine out of the same stie, to use his owne words, in a certaine booke written against the Protestants, did make this word a chiefe foundation of the Missall sacrifice.

Contra. 1. But this will affoord them small helpe: for this word ghashah, to doe, is of a generall signification, and is applied to divers senses, according to the circumstance of the place: as Genes. 11.4. faciamus nobis nomen, let us make, (that is) get us a name: Gen. 18.7. fecit vitulum, he made the calfe (that is) killed it, or made it ready. Likewise, 2 Sam. 13.6. Faciat mihi cibum, let her make me meat, (that is) prepare it: it doth not therefore alwayes signifie to sacrifice. And our Saviour, when he saith, this doe, &c. hath relation to the former words, take eat, as S. Paul sheweth, 1 Cor. 11.24.

2. The sacrifices of the Law were types and figures of Christs sacrifice, the shadow of the body, they did not prefigure aliud umbratile sacrificium, another shadowing sacrifice, such as is the imaginary sacrifice of the Masse.

3. And there remaineth now no externall ceremoniall sacrifice, but only spirituall, by us to be offered unto God, as S. Peter sheweth: Ye are an holy Priesthood, to offer up spirituall sacrifices acceptable to God by Iesus Christ, 1 Pet. 2.5. Marbach. See further of this controversie, Synops. Cent. 3. err. 31.

Vers. 44. I will sanctifie also Aaron, &c. Cajetane out of this place would prove the Sacrament of Orders in the new Testament, calling them Heretikes that deny it: thus inferring, Si specialis divina actio sanctificans Aaron, &c. If there were present a divine action sanctifying Aaron, to execute his office; much more in the time of grace, specialis divina actio concurrit ad sanctificandum aliquos, &c. a speciall divine action concurreth to sanctifie some, ut sacerdotio fungantur, to execute the Priesthood.

11. Controv. That there is no Sacrament of Orders.

COntra. 1. Cajetanes argument is not good, that where there is a grace conferred by an outward signe, there necessarily should bee a Sacrament: for presently upon Davids anointing by Samuel, the Spirit of the Lord came upon him, 1 Sam. 16.13. yet I thinke he will not make it a Sacrament to be anointed King. 2. It is likewise false, that alwayes the inward grace concurreth with the outward signe; for this were to tye Gods grace and Spirit to the element. Nadab and Abihu were consecrated as well as the rest of Aarons sonnes, but they were not sanctified: the very next day after their consecration ended, which was the eighth day, they were destroyed for abusing their office, in offering strange fire, p. 564Levit. 10.1. 3. Neither is there now any externall Priesthood in the new Testament, to be exercised in the Church: but the Priesthood of the new Testament resteth in the person of Christ, Thou art a Priest for ever, after the order of Melchisedek, Hebr. 7.21. See further, Syn. C…ntur. 3. …ror. 107.

Controv. 12. Against Pythagoras, concerning the lawfulnesse of the legall sacrifices.

NOw in the last place, in that the Lord himselfe gave direction unto his people, concerning divers kindes of sacrifices of beasts: the opinion of Pythagoras appeareth to be ridiculous and foolish, who condemned all such sacrificing of beasts, as the Poet describeth it in this manner:

Nec satis est, quod tale nefas committitur: ipsos

Inscripsére Deos sceleri, numenque supremum

Cade laboriferi credunt gandere juvenci.

They thinke it not enough, themselves evill for to do,

But make the gods above, as parties thereunto;

As though they joyed to see, a painfull bullock slaine to be.

But herein was Pythagoras errour and ignorance, that he could not conceive, Deum sine expiatione … placari, that God could not be appeased, without some expiation and atonement made. The bloud of these sacrifices then shadowed forth the bloud of Christ, the only sacrifice of atonement, whereby God was well pleased, not that he delighted in the death of that just one, but in his obedience, wherein Gods justice was satisfied: indeed take Christ away, and then the sacrifices of beasts, nihil differunt à profana carnificina, differ nothing from a prophane shambles, Calvin.

6. Morall observations.

1. Observ. A Bishop must be gentle and full of clemencie.

Vers. 7. ANd anoint him. Disce Sacerdos Dei esse misericors; Learne thou which are Gods Priest and Minister, to be mercifull and given to pity, for the which cause the Priests of the old Law were anointed, Oleaster. Which property of gentlenesse Saint Paul requireth in his Bishop, No striker, not given to filthy lucre, 1 Tim. 3.3.1 Tim 3:3but gentle, no fighter. It is more seemely for a Christian Bishop to win by clemencie, than to force by rigour and severity.

2. Observ. Ministers must both teach and live well.

Vers. 20. ANd put it upon the lap of Aarons eare, &c. The laying the bloud on the right eare of Aaron, signifieth the right hearing of the Word: on the right thumbe, that they should not be hearers of the Word only, but doers: on the right toe, that their conversation should be aright, B. Bab. as S. Paul would have his Bishop unreproveable, 1. Tim. 3.2.

3. Observ. No delayes to be used in Gods service.

Vers. 34. IF ought remaine till the morning, &c. As the holy flesh was to be eaten the same day, so hereby the Lord would shew, sibi alacriter esse inserviendum, that we must serve him cheerefully, not to use any delayes or procrastinations in his service, Simler. As the Prophet David saith, I made haste, and delayed not to keepe thy Commandements, Psal. 119.60.