Commentary on Genesis and Exodus, Theological treatise · Chapter 30

Commentary on Genesis and Exodus · Theological treatise · Chapter 30

p. 564CHAP. XXX.

1. The Method and Argument.

IN this Chapter is first described another object of the service of the Priests, namely the Altar of incense, to vers. 11. Secondly, such things as were necessary for their Ministery: 1. Money to be collected, vers. 11. to 17. 2. A laver to wash them in, to vers. 22. 3. The anointing oile for consecration, to vers. 33. 4. The sweet perfume for sacrifice, to vers. 38.

In the description of the Altar of incense, are set forth: 1. The matter, vers. 1. forme and fashion, vers. 2. 2. The parts, the crowne and barres, to vers. 6. 3. The situation of it, vers. 6. 4. The use, daily, vers. 7.8. anniversary, vers. 10.

In the second part: 1. The collection of the money is appointed in generall, by whom it should bee given, what, and to what end, vers. 12. then in particular, what shall be given, vers. 13. by whom, vers. 14.15. to what end, vers. 16.

2. The laver is described: 1. The matter and forme, vers. 18. 2. The place, vers. 18. 3. The use, for the Priests to wash in vers. 19, 20. 4. The danger, if they doe it not, vers. 21.

3. The holy oyntment is appointed to be made: 1. The matter, vers. 23, 24. 2. The forme, vers. 25. 3. The use, to anoint both the holy things, to vers. 30. and the holy persons, vers. 30. 4. Punishment i… threatned to those which should prophane this ointment, to vers. 34.

4. The holy perfume also is commanded to be made: 1. Of what matter, vers. 34. 2. After what manner, vers. 35. 3. How it must be used, vers. 36. 4. The punishment of those which doe abuse and prophane it.

p. 5652. The divers readings.

Vers. 3. The top thereof. B.G.V.I.A.P. better than, the grate thereof, I.S. gag signifieth the …op or roofe.B.G.I. cum cater. B.I. cum cater. B.I. cum caeter. B.G. cum caeter. G.I. cum caeter. B. G. cum caeter.

Vers. 4. On either side. B. or, the two sides. V.I.P.A.C.S. better than▪ per singula latera, on everie side. L.G.

Vers. 6. Where I will meet with thee. B.I.P.A. better than, where I will speake with thee. L. or, appoint my w…rd with thee. C. or, covenant with thee. V. or, appoint with thee. G. the word commeth of foreign, jaghad, to meet with, or to appoint a time.

Vers. 10. Aaron shall make reconciliation. B.G.I. cum ca…er. not, Aaron shall pray. L. the word is foreign caphar, to reconcile.

Vers. 19. Shall wash their hands, &c. thereat, G. or, out of it. I.V.P.A.S.C. better than, in it. B.L. minimenum, out of it, H.

Vers. 23. Five hundred sicles▪ B.G.V.A.P. cum cater▪ not, five hundred pounds. I. for it had beene too great a proportion for an him of oyle. And beside, vers. 24. mention is made of the shekel, after the shekel of the Sanctuarie.

Vers. 33. Take, &c. stacto, onycha, galbanum. B.I.C.L.S.P. better than, myrrh, and cleare gumme.I.B. cum caeter. B. G. V. G. for myrrh is called before▪ foreign m…r.

Vers. 34. Spices, and pure frankincense. B.G.V.A.P. better than, to referre it to galla…, of sweet savour. L. S. C. for a distinction commeth betweene: or, nard, with the leaves. I. the word i…, foreign sammim, spices so taken, vers. 23.

Vers. 34. Everie one by it selfe alone. I. So also Oleaster, better than, of each a like weight. B. G. I.cum cater. foreign badadh signifieth alone▪ Levit. 13.45.

3. The questions discussed.

QUEST. I. Why the narration of the making of the golden Altar is transposed.

Vers. 1. THou shalt make an Altar, &c. 1. The Hebrewes well observe, that in the sacred histories, we should not alwayes looke to have things set downe in that order of time, wherein they were done: as the altar of incense was made before the priestly apparell, as is evident, chap. …7.…5. and chap. 28. yet it is prescribed to be made after. 2. Iunius giveth this reason, why the same order is not observed in the prescription, which was in the making, & preparing of these things: because first the things are described, wherein the service and ministerie of the Priests consisted: and then the common instruments, and sacred things belonging to their service, as the perfume, and perfume altar, money, and the holy oyntment: and so though the order of time he not kept, yet the order of nature seemeth to bee observed. But then it is like, if the things are set downe in the narration, as the nature of them required, that the same course should have beene much more kept, in the framing and making of them. 3. Tostatus thinketh rather, that the order of nature is not here followed: which is, cum sic res narrantur, ut geruntur, when things are so rehearsed, as they were done. But Moses useth an artificiall method, in setting downe those things together, qua maxime coh…rent, which most agree in argument, for better understanding: As having made mention of the brazen altar, wherein chiefly consisted the ministerie of the Priests, then hee commeth to set forth the priestly apparell, and their manner of consecration: first making an end with those things which were of most frequent and necessarie use: and then hee commeth to describe those things which by reason of the connexion of argument were omitted before, Tostat. qu. 1. But as I refuse not this reason, so I incline rather to the first opinion, ordinis non inquirendam esse nationem, that alwayes a reason must not be enquired of the order of things in Scripture, Pellican.

QUEST. II. Wherefore the altar of incense had hornes comming out of it.

Vers. 2. THe hornes thereof shall be of the same, &c. 1. This altar had foure ends at the corners comming forth, called hornes, like as the other brazen altar had, and of the same fashion, which were not only as certaine pomels, as Lyranus: or certaine little pillars standing upright▪ but come out somewhat sloping, because they are likened to hornes. 2. They were made out of the same matter and wood▪ not graffed in: so that it seemeth there were foure quarters at each corner, which came out above like hornes, and at the nether end were as feet unto the altar, Cajetan▪ Simler. 3. But Lyranus upon good reason misliketh their opinion, who thinke that this altar had likewise craticulam, a certaine grate or net, which did hang above upon the foure hornes: for so the golden altar would have beene annoyed with the ashes that might fall thorow the grate: and beside, this altar was covered above as a table, which was laid over with plates of gold: whereas the other brazen altar was hollow, and open above, and the grate of brasse was made unto it in stead of an hearth, whereon the fire should be made, and the sacrifice laid. 4. Yet Tostatus reason is not good, why nothing hanged upon the hornes of the altar of incense, because it is most like that the vessels which were used in the service of that altar, should have there hanged, if any thing did: but onelyonly one vessell was needfull for the ministration of that altar, namely, a censer to receive the coales, upon the which the incense burned, which he saith was kept upon the brazen altar without in the Court, with other instruments thereto belonging. But that cannot bee, for all the instruments of the brazen altar were of brasse, which were no… used within the Tabernacle, where all the vessels and instruments were made of gold. It is more like▪ that if any vessels were used about the golden altar, that they were the incense cups, which were made for the golden table, chap. 25.29. But p. 566there is no such necessitie to make any such supply: for the coales were laid upon the verie hearth of the golden altar, and the incense thereupon, as shall be shewed afterward.

QUEST. III. Wherein this Altar of incense differed from the other.

Vers. 3. ANd thou shalt over-lay it with fine gold. This Altar differed much from the brazen Altar: 1. In the bignesse of it: this was but a cubit square, and two cubits high; the other was five cubits square, and three cubits high: because the sacrifices were to be burned upon it, and therefore it required a greater space for the fire to be made, and the wood couched thereon, and upon that the sacrifice. 2. This was covered with plates of gold, the other of brasse; for the brazen Altar was imbrued with the bloud of sacrifices, but this was onelyonly for incense, and therefore was made of pure metall. 3. The brazen Altar was made open above, and had a grate in the middest for the ashes to fall thorow: but this was covered above. Hierome thinketh it had craticulam, a grate above for the ashes to fall thorow: but the word is gag, which signifieth tectum, the top or roofe, which was overlaid with gold; it was not then like unto a grate. 4. But Cajetan is deceived, who thinketh that this was another difference, that the brazen Altar had, neque parietes, neque tectum; neither wals, nor cover above; but this had both: for the brazen Altar though it had no cover, yet it had sides made of boords, which were covered with brasse, as is evident, chap. 27.8. Thou shalt make it hollow of boords. 5. It differed in respect of the place; this being placed within the Tabernacle, the other in the outward Court: the use also was divers, this only for incense, the other for sacrifices.

QUEST. IV. How the incense was burned upon the golden Altar.

Vers. 3. ANd the top thereof. This was the upper part of the Altar, which Cajetan calleth mensam, the table; Iunius, aream, the plaine above; Iosephus, foculum, the hearth, where the incense was burned. 1. Some thinke that a censer stood upon this golden Altar, which was filled with coales, and the incense was laid upon them: So Genevens. in their description. But if there had been any such golden censer belonging to this Altar, it is like, it being so necessarie an instrument for the service of that Altar, that it should not have beene omitted; as all the instruments belonging to the golden Table, and to the golden Candlesticke, and to the brazen Altar, were described together with the things themselves.

2. Tostatus thinketh, that the vessell wherein they brought coales from the other Altar, and put incense therein, which he calleth, vas receptorium carbonam & thymiamatis, the vessell which received the coales and incense, was kept among other vessels belonging to the brazen Altar, because by this meanes there should not be tanta circulatio, such going to and fro, as if the censer were still upon the golden Altar: for then the Priest should first goe in and fetch it, and then put in coales from the Altar, and carrie it in againe; whereas if the censer were without, he need but take it from thence at the first, and so carrie it in, Tostat. qu. 3. But it is shewed before, quest. 2. that this vessell which served for the golden Altar, was by all likelyhood of gold, and therefore was not kept among the brazen vessels, which belonged to the burnt offering Altar: neither need it to be imagined, if there were any such censer upon the incense Altar, that the Priest went first in to fetch it; he might at once with some instrument of the brazen altar, carrie coales in thither.

3. Wherefore it is more probable, that there was no censer standing upon the golden Altar, to burne incense in: but that the coales were laid upon the hearth, and the incense thereon, and so burned: the reasons are these. 1. Because no mention is made of any such censer, which should not be omitted, Ribera lib. 2. cap. 8. 2. Iosephus saith there was upon it,Ioseph. lib. 3. de Antiquit. cap. 5. foculus corona cinctus, a little hearth compassed with a crowne: so it seemeth by the description of the Altar, that the crowne above served to that end, as an edge to keepe in the coales, that they should not fall downe. 3. The Apostle speaking of this golden Altar, calleth it foreign, a golden censer, Heb. 9.3. So also Iosephus giveth it the same name:Lib. …. de bell. Iudaic. cap. 6. the Altar it selfe was but as a great censer, whereon the incense and perfume was burned. 4. And to what end should it have been made as an Altar for incense, if any other instrument were set upon it to receive the coales and incense? any other thing would have served as well as an altar to that end, to bee as a seat or place for the censer to stand upon.

QUEST. V. Of the placing of the barres, and how the Altar was carried.

Vers. 4. THou shalt make rings on either side, &c. 1. The Latine Translator readeth per singula latera, on everie side; which Tostatus would helpe by this exposition, understanding everie opposite side; that two rings should be placed on one side, and two more on the other side against it: but two sides were not everie side, for there were foure sides. Some say that by everie side are meant everie corner: but that cannot be, for there were two rings on a side: there were not two in a corner, for then there should be eight rings in all: the Hebrew word then is shene…, which signifieth two, not everie: this error then ariseth by the mistaking of the word.

2. Cajetan therefore well observeth these three circumstances concerning the placing of these barres. 1. They were not per singula latera, on everie side, but onelyonly on two sides. 2. In angulis, and in the corners. 3. Et in superiori parte, and in the upper part under the crowne.

3. Now whereas this Altar was one cubit broad, yet was it carried upon two barres, and by foure men, two at each end: this then taketh away the like scruple and doubt moved by Tostatus before, about the manner of bearing the table of shew bread, which he thinketh was carried broad-wayes; because otherwise if it had been borne in the length, it being but one cubit in bredth, there should not have been space enough betweene the barres for two to carrie it, qu. 27. in cap. 25, for here wee see, that this Altar being but one cubit square, on which side soever the barres were placed, there should be but the space of a cubit betweene barre and barre to carrie it by.

p. 567QUEST. VI. Where the Altar of incense was placed.

Vers. 6. THou shalt set before the veile. 1. Augustine is of opinion,Quast. 173. i… Exod. that the golden Altar was in the most holy place; because the Apostle there placeth the golden censer, which Augustine understandeth to be the Altar: for these are the Apostles words; After the second veile was the Tabernacle, which is called the holiest of all, which had the golden censer, and the Arke of the Testament, &c. Heb. 9.4. But that the Apostle is not so to be understood, that the golden censer or altar was within the veile, shall be shewed in the next question. Arias Montanus seemeth to be of the same opinion, that, Altare incensierat intra adytum ante arcam ipsam; The Altar of incense was within the oracle before the Arke. So also Origen hom. 9. in Levit.

2. But that the golden Altar was without the second veile, and not in the most holy place, it is evident by these reasons. 1. It is apparent, Exod. 40.26. that after Moses had hung up the veile, within the which the Arke was, then he set without before the veile the golden Altar. 2. Likewise, Levit. 16.12. the high Priest taketh the censer full of burning coales from the Altar, which was before the Lord, and so shall bring it within the veile: this Altar before the Lord was the Altar of incense, not of burnt offering, as Tostatus understandeth it, as appeareth vers. 18. it was that Altar whereupon reconciliation was made. If then the Priest went from the Altar, and so entred within the veile, then was not the Altar within the veile, Ribera. 3. The high Priest onelyonly was to enter into the most holy place, as it followeth, vers. 10. but the other Priests did offer incense upon the Altar, as Nadab and Abihu offered incense before the Lord, Levit. 10. and Zacharie Iohn Baptists father burned incense, who was not the high Priest: for then he should not by lot or by course have burned incense, as he did, Luk. 16. 4. The incense was to be renued everie day twice, morning and evening: but the high Priest entred once onelyonly in the yeere into the most holy place. Augustine answereth, that the high Priest did, semel in anno intrare cum sanguine, once in the yeare enter with bloud to make reconciliation, but with incense hee entred often. But the contrarie appeareth, Lev. 16.2. where it is said, that the high Priest should not come at all times within the holy place: but if he had come twice everie day, he had entred almost at all times. Beside, the Apostle saith, The Priests went alwayes into the first Tabernacle, and accomplished the service; but into the second went the high Priest alone, once everie yeare, not without bloud, &c. Now if twice everie day the high Priest entred in to burne incense, he had gone as often as he did into the first Tabernacle.

QUEST. VII. What the Apostle meaneth by the golden censer, which the most holy place is said to have.

BUt a great doubt here is moved,Reconcil▪ how Moses that placeth the golden Altar before the second veile in the first Tabernacle, and the Apostle who saith that the second Tabernacle, which was the most holy place, had the golden censer, and the Arke of the Testament, Heb. 9 4. should be reconciled. 1. Augustine upon this place thinketh that the golden Altar was indeed within the veile, before the Arke: but that is shewed to bee otherwise in the former question. And so Iosephus, who was an eye-witnesse of those things, saith; Candelabrum aureum, mensa…, & altar… aureum statuerunt in Templo ante adytum; The golden candlesticke, the table, and the candlesticke they placed in the Temple before the oracle, Lib. 8· Antiquit. cap. 2. The same is the opinion of Theophylact. in Hebr. 9. Beda lib. de Templ. cap. 12. Thom. 1.2. qu. 102. ar. 4. ad. 6. Comestor histor. Exod. cap. 67. Lyran. Exod. 3. Cajetan. Lippoman. Exod. 30.

2. Paul. Burgens. thinketh it is said to be in the most holy place, quoad dignitatis gradum, in respect of the excellencie and dignitie thereof, because once a yeare reconciliation was made upon the hornes of this Altar, not in respect of the place: therefore it is said, vers 10. this is most holy unto the Lord. But Matthias Thoring replyeth, that here Moses speaketh not of the Altar, but de exercitio summi Sacerdotis in altari, of the Ministerie of the high Priest upon that Altar which is called most holy. And againe, if in this respect it was said to be in the most holy place: by the same reason the brazen Altar should be said to be there, for that is also called most holy, chap. 29.37.

3. Some thinke that aureum thuribulum, the golden censer, which the Apostle speaketh of, was not the golden Altar, but a golden censer, which was kept in the most holy place, wherein the high Priest offered incense, when he went into the holy place once in the yeare. Of this opinion is Thomas, and Lyranus in 9. Hebr. and before them Hierom. But this cannot be so for these reasons. 1. Because in Moses description of the Tabernacle, and all things thereto belonging, there is no mention made of any such golden censer in the most holy place. 2. If the Apostle did not thereby meane the golden Altar, then had he omitted one of the principall things in the Sanctuarie, which he would not doe. 3. Againe, the high Priest is first bidden to take a censer full of burning coales of the Altar before the Lord, and so bring it within the veile, Levit. 16.12. He then had not the censer within the veile, but without, Tostat. qu. 6. Riber. lib. 2. cap. 8. 4. And Iosephus also calleth the Altar of incense without the veile, thuribulum, Lib. 6. de b…ll, Iud. cap. 6.Judg 6the censer; and the Syriake Interpreter, domum aromatum, the house of perfume.

4. Ribera thinketh therefore, that the most holy place is said to have the golden Altar, quia ad ejus ministerium deputatum est, not because it was in it, but because it belonged to the service thereof; for thence the high Priest tooke the burning coales and incense, when he went to make reconciliation once in the yeare in the most holy place.

5. But I rather take Tostatus solution here, because the golden Altar, aliquem modum fitus speciale… habebat respectu veli, had a speciall kinde of situation in respect of the veile, which was before the Arke, being had before it, as it is said to be set lippens before the veile: and therefore the holy place behinde the second veile may be said to have it, in respect of the neere situation to the veile. So 1 King. 6.22. it is said, asher ladebir, the altar, which was to the oracle, or, by the oracle. And Levit. 16.18. it is called the p. 568Altar, which was befo… … was next unto the veile before the MercieMercy seat, where Gods presence was, Ribera …

QUEST. … commanded to be burned morning and evening.

Vers. 7. ANd Aaron shall … sweet incense, &c. 1. Thomas thinketh that the … pointed to be … upon the golden Altar to this end, to qualifie the … which did arise from the sacrifices of flesh, which were offered … and therefore everie morning and evening the incense was burned about … sacrifice was offered. But Tostatus thus confuteth the opinion of Thom… … not burned just at the same time, but somewhat before the morning sacrific… … after the evening sacrifice: for the incense in the evening was offered, when the … it began to be darke, but the evening sacrifice was not deferred so long, but was prepar… … houre, which Act. 3.1. is called the ninth houre of prayer. 2. Though it had concurred with the morning and evening sacrifice, yet there were other extraordinarie sacrifices, which were offered at other times, when the incense burned not. 3. And though it might serve to mitigate the savour of one lamb offered morning and evening, yet it could not helpe this inconvenience, when many sacrifices were offered, yea thousands, as at the dedication of Salomons Temple. 4. And if the incense had been to this end, it should rather have beene appointed to bee burned in the same place where the smell of the sacrifices was, in the outward Court, than within in the Tabernacle. 5. It is verie like that God so provided, as that the smell of the burnt sacrifices was not grievous and irksome, or offensive; but that rather was by some supernaturall worke, than by naturall meanes.

2. Therefore this was rather the end why incense was offered, ad majorem reverentiam cultus, for more reverence of Gods worship. As among men it is counted an honour, to entertaine great persons with sweet odours, and the Gentiles did honour their gods with incense: so the Lord would hereby adorne the service of the Tabernacle, Tostat. qu. 4. And beside, the Lord would hereby have shadowed forth the spirituall incense of his people, which are their prayers, as the Prophet David faith, Let my prayer bee directed in thy sight as incense, Psal. 141.2. Borrh. And the golden Altar was a lively type of Christ, by whom the spirituall incense of our prayers is acceptable unto God, Apoc. 8.3.

QUEST. IX. Whether any of the lamps burned by day.

Vers. 7. WHen he dresseth the lamps thereof. 1. Tostatus following Iosephus, thinketh that all the seven lamps of the golden candlesticke burned and gave light in the night, but three of them only in the day, and that in the morning the Priest did put out foure of them, and at night againe hee did set them up. So also Lyranus.

2. But I rather herein suscribe to the opinion of Vatablus and Oleaster, with others, that the lamps, mane mundabantur, vespere accendebantur, were cleansed onelyonly in the morning, and lighted in the evening, &c. And so much may be gathered here by the diversitie of the phrase here used: in the morning it is said, behetibo, in making of them good, that is, cleansing of them; in the evening, behaghaloth, in causing them to ascend, that is, kindling of them, Iun. or setting of them up, Vatab. Likewise, chap. 27.21. they are said to be dressed from the evening to the morning, that is, to burne so long. See more hereof upon the question upon that place handled before.

QUEST. X. What things were inhibited to be offered upon the golden Altar.

Vers. 9. YEE shall offer no strange incense. 1. Foure things are forbidden to be offered upon this golden Altar: strange incense, that is, made after another composition than the holy perfume afterward in this chapter prescribed to be made: burnt sacrifices of beasts, oblations, which were ex aridi…, of dry things, and drinke offerings, of liquid things, Lyran. 2. The reasons hereof were these: that if any other kinde of incense should be used, redundaret in quandam irreverentiam, it would tend to a certaine irreverence in Gods service: and it was not fit to offer any sacrifices or oblations upon that Altar. 1. Because the fire ascending upon the Altar, might have put the Tabernacle in danger, which was covered with curtaines, or with the smoake it would have defaced the beautie, and abated the colour of them. 2. Beside, the sacrifices with bloud would have imbrued the Altar, and so annoyed the Sanctuarie. 3. The Altar in respect of the smalnesse, being but a cubit square, was not fit for that service. 4. Neither was it convenient in regard of the forme and fashion, it was made plaine above: whereas the brazen Altar was made hollow above, the grate or hearth being about the middest thereof, where the fire was made, and the sacrifice burned, Tostat. qu. 7, 8. 3. Beside, two other things concerning this Altar are, though not directly, yet by necessarie consequence inhibited: First, that they should make no other Altar of incense in any other place, and therefore they sinned, which offered incense in the high places: Secondly, none but Aaron and the Priests were to burne incense: therefore Core, Dathan, and their company displeased God for offering incense, being not thereunto called: and Vzzia King of Judah was stricken with leprosie, for usurping the Priests office in burning of incense, 2 Chron. 26. Lippom.

QUEST. XI. Whether the high Priest entred more than once in a yeare upon any occasion into the most holy place.

Vers. 10. AAron shall make reconciliation upon the hornes of it once a yeare with the bloud, &c. 1. Augustine, whose opinion is briefly touched before, quest. 6. thinketh, Sacerdotem quotidie intrare solere sine sanguine, that the Priest used to enter into the most holy place everie day without bloud, to lay incense upon the Altar: but onelyonly once a yeare with bloud.

2. But it shall now bee made manifest, that hee entred onelyonly once in the yeare at all: 1. None but the high Priest were admitted to enter into the most holy place; for none were suffered to be in the Tabernacle, p. 569when he entred in, Levit. 16.17. And so the Apostle saith, that the high Priest entred alone into the most holy place, Heb. 9.7. but it was lawfull for the inferiour Priests to burne incense, as is shewed before in Zacharie Iohn Baptists father, who was not the high Priest: so it would follow that they also might go into the most holy place to burne incense. 2. It was not lawfull for the high Priest to goe at all times into the holy place within the veile, Levit. 16.2. but if hee went in everie day twice, then there should no time be exempted. 3. The high Priest was not to enter into the most holy place, without a young bullocke for a sinne offering, and a ram for a burnt offering, Levit. 16.3. but these were not offered everie day: the daily sacrifice morning and evening was only of two lambs: therefore everie day the high Priest went not into the most holy place. 4. Further, when the high Priest went within the veile, he put not on his glorious apparell, but only the common linnen garments of other Priests, Levit. 16.4. but in his daily ministerie and service, when hee went into the Tabernacle, he put on his priestly robe, whereon hung the bels, that his sound might be heard going in and out, chap. 28.35. 5. The Apostle also saith directly, that the high Priest went into the second Tabernacle alone once everie yeare, Heb. 9.7. Likewise vers. 25. he saith, he entred everie yeare into the most holy place: he saith not everie day, or everie monethmonth: and this was upon the tenth day of the seventh monethmonth, Levit. 16.29. And herein consent Beda, Lippoman, Vatab. Iun. Oleaster, Osiander, Lyran, with many other, that the high Priest entred into the most holy place but once everie yeare.

QUEST. XII. How Aaron made reconciliation upon the hornes of the altar.

Vers. 10. ANd Aaron shall make reconciliation, &c. 1. Hee meaneth not Aaron only in respect of his person, but of his place and office: Aaron for the time present, and his successours afterward, Tostat. 2. Whereas the Latine Translator readeth, deprecabitur super cornua alteris, hee shall pray upon the hornes of the Altar; Lyranus thinketh that the Priest did extend and spread himselfe upon the hornes of the altar, and so prayed. But this had beene an unseemly gesture, as Tostatus noteth, and it would have shewed presumption rather than humilitie, to have come so neere that holy Altar. And beside, this could not have beene conveniently done, the incense burning upon the coales upon the Altar. This errour then ariseth upon the false translation of the word, vechipher, which signifieth & expiabit, and he shall make reconciliation, or expiation upon the hornes of the Altar, which was by putting of the bloud of the sinne offering upon the hornes of the Altar, as is declared, Levit. 16.18. 3. And the reason why he made reconciliation upon the hornes of the Altar is there also shewed, to hallow it from the uncleannesse of the children of Israel: quia ex irreverentia filiorum Israel peccantiam in circuitu Sanctuarii videbatur esse pollutum Sanctuarium: because by the irreverent behaviour of the children of Israel sinning round about the Sanctuarie, the Sanctuarie it selfe seemed to be defiled, Tostat. qu. 8.

QUEST. XIII. The spirituall sense of the Altar of incense.

COncerning the mysticall application of this golden Altar, with the rites thereof, I will omit the curious observations of Beda, who by the Altar of incense understandeth those which are perfit, and give themselves unto contemplation, in offering continuall prayers unto God; by the gold, charitie; by the squarenesse of it, patience and constancie; by the foure hornes thereof, the foure morall vertues. So also Ribera following Beda. But it is more fitly applyed thus: 1. The Altar of incense signifieth Christ, by whom we doe offer up the incense of our prayers, Apoc. 8.2. This Altar was within of wood, without of gold, to signifie both the humanitie and divinitie of Christ. 2. The incense betokeneth the prayers of the Saints, Psal. 141.2. Let my prayer, &c. be as incense. 3. The squarenesse of this Altar signifieth the firmnesse of it; the crowne, the regall dignitie of Christ; the hornes, his power, which sheweth it selfe in all the world. 4. As no incense must be offered but upon this Altar, so no prayers are accepted which are not offered in Christ, & proceed of faith: and therefore the Prophets reproved the Israelites, for offering of their incense without faith in God, He which remembred incense, after a carnall manner, was, as if hee blessed an idoll, Isai. 66.3. Simler. 5. The incense must bee burned when the lamps were lighted▪ so our prayers are then accepted, cum fidei lumen pracedi…, when the light of faith goeth before. 6. Everie day morning and evening the incense must be offered, to shew that we must pray continually, Pelarg. 7. No other incense must be offered, but the holy perfume appointed by God; and our prayers must bee directed according to Gods will, as we have a rule prescribed in the Lords prayer. 8. The hornes of this Altar must be laid on with bloud, so our prayers are availeable against sinne and Satan, si Christi sanguine tincta fuerint, if they be dipped and died in Christs bloud, Marbach. Borrh.

QUEST. XIV. How this Altar of incense differed from Salomons.

BUt before I proceed to the questions remaining to be handled in this Chapter, somewhat would be briefly touched concerning the difference betweene this golden Altar, which Moses made, and that which Salomon erected.

1. Some thinke that Salomon made a new Altar of incense, as Comestor. Tostat. qu. 16. in cap. 6. 1. Reg. because this was made of Shittim wood, but Salomons of Cedar. But Ribera answereth, that it is not said, that Salomon made the golden Altar of Cedar, but onelyonly covered it with Cedar, 1 King. 6.22. that is, enlarged it, lib. 2. cap. 8. de Templ.

2. But Beda and Lyranus are farre wide, who thinke that Salomon made the Altar of incense of stone, which was covered over with Cedar, Osiander. The text before alleaged is evident, that it was of Cedar; there is no mention made of stone.

3. Iunius his opinion is, that it was the same Altar, and readeth thus, Obduxit altare C…drinum; He laid over the Altar of Cedar, not with Cedar, but gold, as it followeth, ibid. v. 22. but the Altar which Moses made was of Shittim wood, the Cedar is called, foreign, or enrit seemeth then, they were two divers kinds of wood.

p. 5704. Ribera therefore thinketh, that … first did enlarge the golden Altar with Gods …, and then covered it with gold, so that it was the same Altar, but enlarged. So also Borrhaius. For the words of the Text are,Iosephus lib. 6. antiquit. cap. 2. he covered the golden Altar with Cedar: and Iosephus writeth evidently, that Salomon did build a new brazen Altar; but of making a new golden Altar he maketh no mention, Ribera ibid: So some things were made new by Salomon, as the brazen Altar, and the brazen sea, or lover, ten golden candlesticks, ten tables, 2 Chron. 4. Some things he only beautified and enlarged, as the Arke, over the which he made two Cherubims, beside those upon the MercieMercy seat, 1 King. 6.23. Likewise he enlarged the Altar of incense; for one Altar might serve to burne incense upon, though for other services the number of vessels and instruments was increased, according to the proportion of the Temple, which was larger than the Tabernacle.

QUEST. XV. Whether it were lawfull to number the people, and wherein David offended.

Vers. 12. WHen thou takest the summe of the children of Israel, &c. 1. Simply then it is not unlawfull to number the people, which may be done upon two necessarie occasions: as when either a publike collection is to be made of tribute, or subsidie money, unlesse account should be taken, the burthen should lye upon a few, and others should escape. Againe, when any great warres are taken in hand, it is fit that the people should be mustered, that choice may be made of such as are fit for warre, Tostat. qu. 9. 2. But then Davids example will be objected, with whom God was offended for the numbring of the people.Quest. 134. in Exod. To this divers answers are made: 1. Augustine thinketh David did evill therein, to number the people, quia Deus non jusserat, because God commanded him not. But this is no sufficient reason; for then it should be unlawfull for Princes now to number the people, they having no speciall warrant from God. 2. Simlerus saith that God was angrie with David, because, non curavit Domino persolvi tributum, hee did not cause this tribute here appointed to bee given unto God. So also Beda. But this was not the cause neither; for neither did Moses when he numbred the people, which he did thrice, Exod. 38. Numb. 10. and 26. Neither is it like that David was so ignorant of the Law. 3. Oleaster maketh this the reason, because the Lord promised to multiply the seed of Abraham, as the starres of Heaven, and the sand of the sea without number: therefore he was angrie whensoever they were numbred. But by this reason they should never have beene numbred at all: rather this might tend to Gods glorie, in seeing by the numbers of the people, how the Lord performed his promise. 4. This rather was the cause of Gods indignation, because David numbred the people for an evill end, ad gloriam suam, for his owne glorie, to rejoyce, and as it were, to put confidence in their multitude, Tostat. qu. 9. Therefore, Haec sive superbia, sive temeritas, sive ingratitudo, this either pride, or rashnesse, or ingratitude, was severely punished, Calvin.

QUEST. XVI. Whether this collection of money were commanded only at this time, or were to continue.

WHen thou takest. 1. Some thinke though here be no certaine time expressed, when this account of the people should be taken, whether everie yeare, or everie fifth yeare, as the ancient Romans used to doe: yet this is certaine, that whensoever the people was numbred, this summe of halfe a sicle of everie one was collected, Simler. Lippoman thinketh also that they were often numbred, ut gratia Dei agnosceretur, &c. that the grace and goodnesse of God might bee acknowledged in multiplying his people. And it is the received opinion of the Hebrewes, that this precept for the collection of this summe was perpetuall and anniversarie, toward the charge of repairing the Tabernacle, and maintaining of the sacrifices and other services. So also Calvin in 17. Matth. vers. 24.

2. But Iunius opinion is more probable, (with whom agreeth Beza, annot. in Matth. 17.24. that this was a precept only for this time, and not to continue afterward, which he confirmeth by these reasons. 1. From the end and use of this money, which was to acknowledge their late redemption and deliverance out of the bondage of Egypt. 2. Moses himselfe did not exact this summe, when hee numbred the people againe, Numb. 1. and the third time, Numb. 26. 3. This money was not to be spent in the sacrifices which were consumed, but in the worke of the Tabernacle, which was permanent and remained: and so it was as a memoriall for them before the Lord, vers. 16. And of this money now collected, which came to 100. talents of silver, and 1775. shekels, were made the sockets of the Sanctuarie, and of the veile, the hookes also and the fillets of the pillars, Exod. 38.26, 27. So that the end of this collection being extraordinarie, and for this time only, toward the building of the Tabernacle and the instruments thereof, it was not to be perpetuall. 4. And if this proportion had beene perpetually to be observed, for everie one to pay halfe a shekel toward the Tabernacle, Nehemiah would not have appointed another rate, that everie one should pay the third part of a shekel by the yeare toward the service of Gods house, Nehem. 10.32.

3. But this further may be added, though this manner of collection was not enjoyned, as ordinarie and perpetuall, yet upon the like occasion, as to repaire the ruines of the Temple, they might raise Moses tax upon the people, as Ioash did, 2 Chron. 24.9. which was upon the like extraordinarie occasion: which ceasing, the collection also was intermitted, as Ioash said to the Priests, that having received money of the people, yet were slacke to repaire the decayed places of the Temple: Receive no more money of your acquaintance, except yee deliver it to repaire the ruines of the Temple, 2 King. 12.7.

QUEST. XVII. Why this money was collected, and to what end.

Vers. 12. THey shall give everie man a redemption of his life. 1. Tostatus giveth this reason, because if at any time they were numbred, and did not pay this tax, the plague was sent among them, as in the time of David: and therefore it is added, that there be no plague among them, when thou countest them. But Moses himselfe, so often as he counted them, did not exact this summe of them, as is before p. 571shewed, quest. 1…. and yet the plague followed not. And … the people were plagued, when they were numbred under David, … likewise … may be yeelded, why the payment of this money was a redemption of their soules: 1. That hereby, they might ascribe their deliverance out of Egypt unto the Lord: Quare, ne poena tanquam servis fagitivis instigeretur, &c. therefore, lest that some punishment might be inflicted upon them, as fugitive servants, it was fit that by this solemne rite they should ascribe their preservation unto God, Calvin. This therefore was enjoyned them, in memoriam beneficiorum Dei, for a remembrance of Gods benefits, Gallas. They might therefore be justly punished for their ingratitude. 2. Seeing that this money collected was for the use of the Tabernacle, where the people did meet together, and there acknowledge their sinnes, and asked merciemercy and forgivenesse at Gods hands: in this respect also this collection tended to the redemption of their soules, because it served for the maintenance of the Tabernacle, and the Ministerie thereof, which was instituted for the comfort of their soules, Gallas. 3. Obedientiam testabantur censu, &c. they did testifie their obedience by this tax, Simler. And by this meanes they were accounted as belonging unto God: therefore, qui illud non pendet, exclusus erit à populo Dei: hee that paid it not should bee excluded from Gods people, Marbach. And might worthily be punished because of his contempt; and so by this obstinate refusall, did count himselfe as none of Israel, and so not under Cods protection. To this purpose also Cyrill, Lib. 2. super Ioan.They payed this tribute unto God, to signifie, that, Nemo est sui capitis Dominus, &c. No man is Lord of himselfe, but that we have all one Lord which they did professe by paying of this tribute. 4. And by this tribute Christ is shadowed forth, qui seipsum dedit in pretium redemptionis, &c. who gave himselfe to bee a price of our redemption, which whosoever apprehendeth by faith; is free from death, Marbach.

QUEST. XVIII. How much the sicle of the Sanctuarie, and halfe sicle was.

Vers. 13. HAlfe a shekel, after the shekel of the Sanctuarie. 1. The weight of the shekel of the Sanctuarie is valued by the consent of the most, at foure of the peeces called drachyma, a dram, which is the eighth part of an ounce: a groat, when eight of them made an ounce. So Iosephus calleth it, tetradrachma, of the value of foure old groats, that is, halfe an ounce, and the halfe thereof was foreign, two drams or groats. Arias Montanus for this allegeth the opinion of Moses Gerundensis, who at first dissented from Salom. Iarchi, who valued the sicle at halfe an ounce; but afterward changed his opinion upon this occasion: this R. Moses travelling out of Spaine into Palestina comming to Acron now called Jacha, did there see a peece of silver shewed him by the inhabitants, which on the one side had the pot of manna, with this inscription, shekel Israel, and on the other Aarons rod, with this title, Ierushalem kedessah, holy Jerusalem, in the ancient Samaritane characters; which peece of coine the said R. Moses weighed, and it came just to halfe an ounce: and there was likewise shewed unto him another peece with the verie same pictures, which was but halfe so much in weight, being but halfe the sicle. Arias Montanus addeth further, that while he was at the Councell of Trent, there was brought unto him by a friend an ancient peece of silver, with the verie same figures and characters, which he likewise found to weigh halfe an ounce. Beza setteth downe the verie same description of the shekel, which he had given him by Ambrosius Blancerus, in Matth. 17. vers. 24.

2. Concerning the estimation of the shekel, being compared with money now current, Osiander valueth it at the halfe Dollar, which is an ounce of silver, Marb. at the halfe aurei Rhenani, of the Rhene Crowne. Gallasius out of Budaeus saith, the Drachma, whereof the sicle of the Sanctuarie contained foure, was of French money of Tours, three shillings six pence, and Didrachma, or halfe sicle, was about the fifth part of the French Crowne, Marlorat: and the whole sicle twice so much, that is, two five parts, which will amount to two shillings six pence starling, or thereabout, that is, halfe an ounce. Arias Montanus valueth the shekel at foure Spanish Royals, or at foure Roman Julians, or two peeces of Venice coine, called Macigenors, or one Flanders peece, which goeth for fourteene Stivers. Pelargus maketh the sicle equall to halfe of the Vallense coine, all commeth to the same rekoning.

3. Here the sicle of the Sanctuarie is valued at 20. gerahs: so also Ezech. 45.12. a gerah, Pelargus setteth at the value of seven Misnian peeces: Osiander at foure peeces of Wittenberg coine: but wee are not acquainted with those kinds of money. Iunius saith it weighed 16. graines of barley: Montanus saith he found it in weight answerable to a pease, whereof twentie were equall in weight to the sicle. But by the former estimate, seeing a sicle weigheth but halfe an ounce starling, which maketh two shillings six pence of English money, the gerah cannot be above j^d. ob. three halfe pence of our English money.

4. The Septuagint are here deceived, which call the sicle foreign, allowing unto it but two drachmaes, or drams, whereas the halfe sicle contained so much, as is evident, Matth. 17.24. where everie one paid foreign, two drachmaes, which was halfe a shekel, according to the rate and tax set by Moses, toward the charge of the Tabernacle, but was then exacted by the Roman Emperours.

5. The sicle was divided into divers parts: there was the halfe sicle which is mentioned here, which was a quarter of an ounce, there was the third part of a shekel, Nehem. 10.32. which weighed six gerahs and an halfe, with a sixth part: and the fourth part of a shekel, 1 Sam. 9.8. which Montanus saith was in value as much as the Spanish Royall of silver, of our English money seven pence halfe penny.

6. As the sicle was a kinde of money, so was it used for a weight, whereby they weighed all other metals, whether of gold, iron, or brasse; yet we doe not finde that there were any sicles, but onelyonly of silver, as Numb. 7.38, the incense cup which was offered, was of ten shekels in weight, not in value: for ten shekels of gold in value, that is, so much gold as was worth ten shekels of silver, which was but 25. shillings five ounces, would have made no cup of any bignesse for silver. Beside, here appeareth the error of Salom. Iarchi, that taketh the shekel for the pound weight: because the head of Goliaths speare is said to p. 572weigh 600. shekels, 1 Sam. 17.7. which make but 300. ounces in the former account, that is, about 25. pound,In apparat. lib. de mensur. sacru. which was a sufficient weight for the point of his speare: of 300. pound in weight it was not like to be, which had beene too massie and heavie for that use, Montan.

QUEST. XIX. Whether there were divers kindes of shekels.

Vers. 13. AFter the shekel of the Sanctuarie. 1. The opinion of the most is, that there were two kinds of shekels, the common or prophane shekel, which weighed but ten gerahs, and the shekel of the Sanctuarie, which weighed twentie; the one was halfe an ounce, the other but a quarter: as likewise the usuall and common talent was but sixtie pound, the sacred talent one hundred twentie pound, Iun. Oleast. Vatab. Marb. But Montanus objecteth that the sicle which hee saw, and the other which R. Moses Gerundens. made mention of, was but halfe an ounce, and the halfe thereof but a quarter: so that it should seeme, that those were the usuall coines. Simlarus urgeth that place, Ezech. 48.12. where the Prophet exhorting the Princes to use just measures and weights, (speaking of common measures and weights) appointeth the sicle to weigh twentie gerahs. Iunius thinketh that the Prophet speaketh of the sacred sicle in that place: but the other seemeth more probable, because the Prophet there inveigheth against the oppressions and exactions of the Princes.

2. Arius Montanus saith it was called therefore the sacred sicle, because it was the sicle of Israel, who were an holy people unto God: but seeing the Lord speaking of Israel his people, maketh this difference, it seemeth there was a difference of shekels among them: for otherwise that distinction needed not.

3. Simlerus thinketh it was called the shekel of the Sanctuarie, that is, of a just and full weight, because the standard measure was kept in the Sanctuarie. And this may seeme the more probable, because the measures and weights which were commonly used, were altered and changed according to mens covetous desires,Amos 8.5.Amos 8:5 as the Prophet Amos noteth them, which made the Ephah little, and the shekel great: that is, in selling they used small measures, and in buying great weights: as Vatab. and Montanus expound that place, they did buy with one weight, and sell by another.

QUEST. XX. Of the halfe shekel which Christ paid for tribute, what it was, and how it came to be paid for tribute.

Vers. 13. THe halfe shekel shall be an offering to the Lord. How came it then to passe, that this halfe shekel afterward was paid to the Romane Emperours, and our Saviour himselfe paid it, Matt. 17.24. and taught others to doe the like, to give unto Casar that which was Caesars, Matth. 22.22.

1. Some are of opinion that the poll money, which is called foreign, Matth. 17.24. and the other called foreign, the penny, Matth. 22.19. were not all one: for this was imposed as tribute, by way of conquest upon the Jewes, according to their substance: the other they used to pay by the poll to the Temple, which the Romans also usurped to themselves, and diverted it from the originall use, Viller. annot. Matth. 22.19. But we finde no mention made of any such double taske imposed upon the Jewes. Iosephus saith, that Vespasian enjoyned the Jewes yearely to bring binas drachmas, two drachma's into the Capitoll. Iunius thinketh there were two kinde of the coyne called denarius, the one of the Sanctuarie, which was double to the common, and equivalent to the didrachma, or halfe sicle: by this the Priests accounted, and the publicans and toll-gatherers by the other. But the denarius being a Latine name, and part of the tribute which they paid to the Romans, and so being a civill and prophane payment, is not like to have beene reckoned after the account of the Sanctuarie.

Neither was this denarius the same with the didrachma the halfe sicle, Matth. 17. for the denarius, the Roman penny, is almost the same with the Grecians drachma, the eighth part of an ounce, and the fourth part of a sicle, the tenth part of a French crowne, three shillings six pence French: Budaeus: and about six pence halfe penny sterling, or thereabout: it was as much as an old groat, when eight groats made an ounce.

Therefore this is most likely, that in both places mention is made of tribute or poll money, as the Syrian Interpreter calleth it argentum capitationis, head or poll money, Mark. 12.14. And Beza saith that in his ancient Greeke copie, in stead of foreign, tribute, he found foreign, head money, in that place of Marke. But yet this was the difference, that whereas they were taxed at two drachma's, or Roman pence, they shewed unto Christ onelyonly one of those tribute pence stamped with Caesars image and superscription: two of the which pence made the didrachma, the double groat, or halfe sicle, which everie one was set at: and two of those double groats made but one stater, which is usually translated a peece of twentie pence; but it was more, a full sicle, which was halfe an ounce, which peece Peter found in a fishes mouth, and paid it for him and his Master, Matth. 17.25.

2. Now it so pleased God, that this portion which was first set apart for the use of the Temple, was usurped by the Roman Emperours, and turned to a civill use: 1. Because, Dei jugunt excusserant, they had cast off the Lords yoke, the Lord departed from his right, and delivered them over unto hard Lords, Calvin. 2. And because they gave but with a grudging minde to the Temple, they are now turned over to others: for so it falleth out often, that, quod Deo denegamus, &c. hostis eripiat, that what wee deny unto God, the enemie taketh away, Gallas. 3. And because by the comming of Christ the externall worship prescribed by Moses was to bee abolished, God would have this pension taken away from the Temple whereby it was maintained, Simler. 4. And our blessed Saviour did not therein approve the unjust exactions and impositions of the Romans; but giveth this reason, lest we should offend, that is, ne suspicionem illis demus, &c. lest we should give them occasion of suspition, as though we would be seditious, or disturb the kingdome, Muscul. Christ therefore by his example teacheth the people not to move any p. 573tumult and sedition about their tribute, … that yoke, which for their … was … them.

QUEST. XXI. Why they were ….

Vers. 14. ALL that are numbred from … yeare old and above. 1. They which were under … yeare old were not numbred, but from twentie and upward, because they begin at twentie yeares to be fit for service in the Common-wealth at home, and abroad in warre, Tostat. qu. 9. 2. The children then and women are not counted, but the one were reckoned with their fathers, the other went under the account of their husbands, Simler. 3. It is not here expressed, as they began at twentie, so at what age they ended the account. It is not like that the aged men were here reckoned, but such only as were fit for warre, Numb. 1.3. which Iosephus saith was from twentie untill the age of fiftie, Cajetan. And this may be gathered by the like, because the Levites after fiftie gave over their service in the Tabernacle, Numb. 8.25. as to beare burthens, and to remove the Tabernacle: much more at that age were they to be freed from the service of warre, which was much more painfull and cumbersome. 4. The Levites were accounted after another manner, they were numbred from a monethmonth old, Numb. 3.39. Oleaster, who here affirmeth that David offended God in numbring the people, because hee would have all numbred, and not onelyonly from twentie and above. But that was not the cause of the offence, for it is evident out of the text, that they onelyonly were numbred which were strong men, and able to draw swords, 2 Sam. 24.9. See before quest. 15.

QUEST. XXII. Why the poore pay as much as the rich.

Vers. 15. THe rich shall not passe, and the poore shall not diminish, &c. Divers reasons may bee yeelded hereof, why the same portion was required as well of the poore as rich. 1. It was done concordiae causa, for concord and unitie: for otherwise there might have growne contention, the poore being unwilling to pay as much as the rich, Tostat. qu. 10. 2. And by this meanes also the poore were not despised: and, ne divites se sanctiores reputarent pauperibus, lest that the rich might have thought themselves holier than the poore, in giving more unto the Tabernacle, the Lord would have an equall rate set, Lyran. 3. And this was prescribed, ut numeri ratio constaret, that the number of the people might bee certainly knowne, which had beene uncertaine, if they had not all paid alike. 4. This was jus personale, a personall right, Calvin; & ad testandum obedientiam impositum, and imposed to testifie their obedience, that hereby everie one should acknowledge that they belonged unto God, Simler. 5. It was for the redemption of their soules, quae unicuique aequalis fuit, which was equall to all, Gallas. 6. And to shew that God is no accepter of persons: but that the poore and rich, if they bee faithfull, are alike accepted before him, Osiander. 7. Hereby also is spiritually signified, that the spirituall price of our redemption by the bloud of Christ, doth belong equally unto all, Simler.

QUEST. XXIII. Whether all these things were declared to Moses at once.

Vers. 17. ALso the Lord spake unto Moses. 1. It appeareth by this, that all these things before rehearsed from chap. 25. concerning the Tabernacle, and things thereunto belonging, were not delivered by one continued speech from the Lord unto Moses but that there were certaine breakings off, as is evident in this place: and likewise vers. 11. afterward the Lord spake. 2. It also may bee gathered, that all these things were not delivered in one day unto Moses, but in the space of fortie dayes, as is shewed chap. 31.18. that after the Lord had made an end of communing with Moses, hee delivered him the tables of stone, which was in the end of fortie dayes, as is declared Deut. 9.10. Tostat. qu. 11. The Lord could have delivered all these things at once unto Moses, and have made him capable thereof, to understand and remember. But as the world was created in six dayes, which the Lord in his great power could have finished all in one day, yea in a moment: yet it pleased him, for our better understanding, and for the establishing of a perpetuall order to be observed, while the world endureth, in giving six dayes for worke, and one for rest, to sort out all his workes into six dayes: so likewise he divided the narration of these things unto Moses, into the conference of many dayes.

QUEST. XXIV. Of the fashion of the brazen laver.

Vers. 18. THou shalt make a laver of brasse, and his foot of brasse. 1. By this description it may be gathered, that this laver did not stand flat upon the ground, but was reared upon his foot; and consequently it being so lifted up upon the foot or base, the Priests could not put their feet therein to wash them. 2. R. Salomon therefore thinketh, that this laver was made broad and large below, and narrow above, and that it had two spouts of each side for the water to issue forth, and at the foot or bottome there was some place to receive the water, which otherwise would have run along upon the ground. This description followeth Lyranus, Tostat. Montan. Genevens. And Cajetan doth inferre thus much out of the text, because it is said, vers. 19. Aaron and his sonnes shall wash their hands and feet, mimmenu, ex ipsa, out of it; not as the Latine, whom Beda followeth, in ea, in it. 3. This laver was set in the outward court, betweene the Altar of burnt offering and the Tabernacle, but not directly, for then it would have somewhat hindred the …ight of the Tabernacle: but it was placed toward the South side, which though it be not here expressed, may be … sea, which Salomon made in stead thereof, which was so placed in the Temple, 1 King. 7.39. Simler.

QUEST. XXV. Of the use of this brazen laver.

Vers. 20. WHen they go into the Tabernacle. 1. The Latine Interpreter readeth, When they go into the Tabernacle, &c. and when they go vntounto the altar, to offer incense, &c. which Tostatus understandeth of the altar of incense: but that was included in the former clause, When they go into the Tabernacle: and the word is ishah, which signifieth a sacrifice made with fire, & he meaneth the altar of burn… p. 574offering, that when they want in to doe my service in the Tabernacle, or … without, they should wash both their hands and feet. 2. These parts above the rest must bee washed, because they were ap…est to gather soile, the feet with dust, and the hands with touching and handling of other things, Tostat. 3. It is evident then, that at the least twice everie day they washed their hands and feet, at morning and even, for then without in the Court they offered the morning and evening sacrifice: and in the Tabernacle they burned incense, and dressed the candlesticks. Lippoman also thinketh that they ministred at the Altar barefoot: as Moses was bid to put off his shooes, when the Lord appeared unto him, Exod. 3. But it is more like that they were shod with a kinde of light shooes called sandals, as Tostatus inferreth out of Iosephus: for as they washed their feet from soile, when they began to minister; so it is like they had a care to keepe them cleane during their Ministerie. 4. Neither did the Priests onelyonly wash themselves thereat, but they also washed their sacrifices, the inwards, and such other parts, which were not to be carried forth into any profane place to be washed, Tostatus, Lippoman, Ribera.

QUEST. XXVI. Of the mysticall application of the laver, wherein the Priests washed.

BY this washing of their hands and feet: 1. Beda understandeth the lavacre of Baptisme, wherein we are first received into Christs Church, as the Priests first washed their hands and feet before they entred into the Tabernacle. 2. But because Baptisme is ministred once onelyonly, whereas the Priests did wash often, he rather would have thereby understood, ablutionem compunctionis & lachrymarum, the washing of compunction, or contrition, and of teares, so often as we come before the Lord. 3. And thereby was signified the spirituall washing and cleansing of the soule, which the faithfull in the old Testament well understood, as David saith, Psal. 51.7. Wash me, and I shall be whiter than snow: and the Prophet Isay alluding unto this rite saith, Wash you, make you cleane, chap. 1.16. Simler. 4. And for this cause our Saviour reproved the Pharisies, for being addicted so superstitiously unto their outward washings: wherein they committed a double fault, both in bringing in other kindes of washing than were prescribed in the Law, and in being addicted only to the outward ceremony, Simler. 5. And by the hands, our works are signified; by the feet, the affections, that we should both cleanse our hearts, and be holy in our workes, when we come before the Lord, Tostat. qu. 11. 6. And in that the Priests washed their hands and feet, Hac ablutione apertam impuritatis confessionem edebant, They did by this washing give an evident confession of their impuritie and uncleannesse, Gallas. 7. The Heathen had such a custome to wash themselves, when they sacrificed to their gods: as this was a proverb among them, Sacra non tractanda illoti… manibus, That holy things must not be handled with unwasht hands, Calvin. 8. Therefore like as men doe not sit downe at their owne table, but first they wash their hands; so wee must not presume to come neere the Lords table with unprepared affections, and uncleane hearts, Simler. Wee must be inwardly washed by the Spirit of grace, the water of life, whereof our Saviour speaketh, Ioh▪ 4.14. Marbach.

QUEST. XXVII. The difference betweene Moses laver, and Salomons great sea of brasse.

Reconcil.NOw to finish up this matter concerning the laver, these differences may bee observed betweene it, and the great brazen sea which Salomon made, and other vessels to the like use. 1. They differed in the quantitie and large capacitie; Salomons was ten cubits wide, and five cubits deepe: it contained 200. baths, 1 Kin. 7.26. being filled after the ordinarie manner: but 3000. baths, 2 Chro. 4.5. that is, if it were filled up to the brim. So Cajetanus and Ribera doe well reconcile these places. The bath was of the same capacitie for liquid things, that the Epha was for dry, containing each of them ten pottles, or thereabout, foure or five gallons. And therefore because of the great capacitie, it was called a sea. But the laver that Moses made was nothing so big; for it had not beene portable. 2. They were divers in fashion; Moses laver stood but upon one foot, the other was borne upon twelve oxen. And it was cast with knops and flowers, and wilde cucumers, 1 King. 7.24. But this laver is not so appointed to be made: it seemeth it was plaine. 3. There was also some difference in the number; Moses caused but one laver to be made; Salomon beside the great molten sea, made ten other caldrons or small lavers, 2 Chron. 4.6. because in Salomons Temple there was more use of such vessels than in Moses Tabernacle. 4. Their uses also were divers: Moses laver served both for the Priests to wash thereat, and to wash the sacrifices: but Salomons great sea served onelyonly for the Priests to wash in, the other appertained to the sacrifices, 2 Chron. 4.6.

QUEST. XXVIII. Of the spices that went toward the making of the oyntment.

Vers. 23. TAke unto thee principall spices, &c. 1. Here are two confections appointed to be made, the first of things more liquid and moist, and the same to bee tempered with oyle to make an oyntment of: to the making whereof, in generall were required the principall or head spice or drug, which Iunius inclineth to thinke to be the Balme, which is the principall among such precious drugs, and therefore is called of the Arabians Belsuaim, as having dominion or excelling among such things: but that there is no quantitie expressed of this, as of the rest that follow; neither were they yet come to the land of Canaan, where great store of Balme was: it is therefore the generall name rather of these spices and drugs, which are named afterward in particular.

Of the myrrh.2. The first is myrrh, which Oleaster taketh for balme; but the Hebrew word foreign mar, sheweth it to be myrrh. There is another word tzeri, which is taken for balme, Ierem. 8.22. There were two kindes of myrrh, one which of it selfe distilled out of the tree, and therefore it is called mar deror, myrrh of libertie, that is, freely flowing, Paguine, Oleaster: or right myrrh without mixture, Iun. Vatab. There was another which came of the cutting of the barke of the tree, which was not so good, Lyran. The myrrh tree groweth in Arabia five cubits high. Strabus writeth that the fume thereof would breed incurable diseases in that countrey, nisi fumo stora…i… occurrerentpunc; but that they correct it with the perfume of storax, &c. But p. 575it is not like, that if it were so dangerous and offensive, that the Lord would have prescribed it to make the holy oyntment of. These properties rather it hath, it is good to heal… wounds, to dry up rhe…me, to care a stinking and unsavourie breath, to cleere the voyce, Plin. lib. 12. cap. 8. Pelargus.

3. The next is, foreign kinemon, cynamom: whereof because there are two kindes,Of Cynamom one that is verie sweet and pleasant, the other of no great smell: therefore it is added here, sweet cynamom, R. Salomon, Lyran. It cureth the biting of venomous beasts: it helpeth the dimnesse of the sight, Dioscorid. lib. 1. cap. 13. Pelarg. But whether it be the same cynamom which is in use among us, it is doubted; it seemeth to be of another sort, Simler. For our cynamom is rather pleasant to the taste than smell▪ whatsoever it was, it is certaine it gave a pleasant smell, Pro. 7.17. I have perfumed my bed with myrrh, al…s, and cynamom.

4. The third kinde is keneh, which signifieth a cane, it is calamus od…ratus, sweet calamus,Calamus▪ which was a kinde of reed or cane of verie sweet savour, Genevens. It groweth like a shrub in India, about two cubits high, Strabus. It is full of knots and joynts, like the stalke of corne, Tostat.

5. The fourth sort that goeth to the making of this oyntment is kidah, cassia, Cassia.so called of the crookednesse thereof, of kadad, which signifieth to make crooked, Oleaster. Isidor taketh it for the name of a sweet herb: but it is rather a tree of pleasant smell, Lyranus, which groweth to a great height in watrie places, and giveth a pleasant smell, Tostat. It is not the common Cassia in Apothecaries shops, Simler. for that hath no such sweet smell, Oleaster.

QUEST. XXIX. Of the manner of making and compounding this holy oyntment.

Vers. 24. ANd of oyle olive an Hin. 1. This oyntment is tempered with oyle to make it liquid: and beside, it is compounded of such things as were of liquid and soft substance: as they say the myrrh of it selfe will make an oyntment, Borrh. And therefore there is of that sort 500. ficles in weight, and so of cassia, but of cynamom and sweet calamus, onelyonly of each 250. 2. Now although the word shekel, which must be here taken for the weight, not the value of the shekel, be not in the originall, yet it must be supplyed, and not pond…, so many pounds, as Iunius: for 500. pound weight of myrrh had beene of too great a proportion to temper with an hin of oyle, which was not full three quarts, as much as 72. egges containe: but 500. shekels, counting a shekel at halfe an ounce, and 16. ounces to the pound, will make but 16. pound and a quarter. 3. Further, whereas mention is here made of the Apothecaries art, or, rekeach; the maker of oyntments: they are in errour, which thinke that the use of oyntments was not knowne in the time of the Trojan warres, Alexand. lib. 4. cap. 17.Athenaeus lib. 1…. cap. 14. Seeing Moses was long before those times. The Lacedemonians also were too nice and curious, that expelled those which either made or sold oyntments: the skill and use whereof is commendable, onelyonly the abuse and superfluitie is to be condemned.

QUEST. XXX. Of the use of this oyntment in anoynting the Tabernacle.

Vers. 29. SO thou shalt sanctifie them, &c. 1. Whereas Moses is commanded to anoynt with this oyntment the Tabernacle it selfe, the Arke, the Table, and the rest of the instruments: wee must not so understand, as though these things were anoynted all over; for neither would this quantitie of oyntment have served, to have anoynted everie part: and beside, the oyle, if it had beene laid over all the curtaines, would have blemished them: it is like therefore that some part was anoynted for the rest, Tostat. As the high Priest, when hee was consecrated, was not all over anoynted, but onelyonly in certaine parts. 2. But Lyranus his observation is somewhat curious, that Moses with his finger, in everie corner made a certaine figure with his finger dipped in the oyntment, like to the Greeke tan, which representeth the figure of the crosse. 3. By this ceremony, the Lord would have the Tabernacle and all the vessels thereof consecrated, and applyed to his service, so that, in communem hominum usum non veniant, they should no more returne unto common and prophane uses, Lippoman.

QUEST. XXXI. How all that touched the Tabernacle became holy.

Vers. 29. ALL that shall touch them shall be holy. 1. Which is not so to be understood, as that everie one which touched them should be thereby sanctified, as R. Salomon expoundeth: but the contrarie appeareth, in that they which touched those holy things, being not thereunto called, were slaine, as Vzzah, for staying the Arke with his hand, which he ought not to have touched, 2 Sam. 6.6. 2. Lyranus and Tostatus thus expound it, that everie one which toucheth them must first be sanctified. But the words doe imply a certaine holinesse transmitted by touching those things into that which toucheth them, not an holinesse preceding or going before. The same sense followeth Augustine, Quaest. 135. in Exod.sanctificabitur ut ei liceat tangere, he shall be sanctified, that it may be lawfull for him to touch them. So also Osiander, sanctificetur prius, let him be sanctified before. But this holinesse going before by way of preparation, proceeded not of the touching of these things. 3. Some give this sense, sanctificatione iudigebit, &c. he shall have need to be sanctified, because he touched them being prophane, or uncleane, Oleaster. But in this sense it should not be generally taken, seeing the Priests that touched them needed not to be so sanctified, seeing they were holy already. 4. Some thus; Non possunt tractari, nisi à Sacerdotibus; These things could not be handled but by the Priests, Calvin. But then the Priests being holy already, should have received no holinesse by touching these things, as the words doe import. 5. Therefore that other sense of Calvin is to be preferred, Oblationes sua sanctitate imbuet; It shall indue the oblations with holinesse: those things which they brought to offer, after they touched the Tabernacle, were holy unto God: and those things, Non licebat uti in rebus privatis, sed in sacris, It was no more lawfull to use in private businesse, but in the sacred affaires, Lippom. See the question before upon chap. 29. vers. 37.

p. 576QUEST. XXXII. When and how Aaron and his sonnes were anoynted.

Vers. 30. THou shalt also anoynt Aaron and his sonnes. 1. Simlerus thinketh, that Pontifex primum, &c. the high Priest, and other inferiour Priests were first anointed. But it is more probable, that first the Tabernacle, and the things thereto belonging were anointed, and last of all the Priests, Pelarg. For the same order is likely to have beene observed in the consecrating of these things, which was in the framing and making. Now the Priests apparell was made last of all, chap. 9. And first the Tabernacle, as the place where the Priests should be employed, was to be prepared before the Priests should be consecrated, there to performe their service. 2. Lyranus thinketh, and so Tostatus, that onelyonly Aaron was anointed in his consecration, both in his head and hands, and that his sonnes were not anointed with oyle at all, but only their eare, hand and foot touched with the bloud of the consecration Ram, as is prescribe…, Exod 29.20. for this was the privilege of the high Priest, to be anointed in his head and hands, Levit. 21.10. But that Aarons sonnes were anointed also at this time, is evident, Exod. 40.15. Thou shalt anoint them, as thou diddest their father: but whether they had their heads onelyonly anointed, as some thinke, it is uncertaine: that place, Levit. 21.10. sheweth the privilege of the high Priests succeeding: they onelyonly indeed were anointed, yet is there no mention made there of the anointing of their hands, but of filling their hands, that is, consecrating their Ministerie. 3. Therefore I subscribe here to the judgement of learned and judicious Iunius, that at this time both Aaron was anointed, and that on his head, chap. 29.7. and his sonnes also, Exod. 40.15. but how, or in what part they were anointed, is not expressed. Afterward only the high Priest was anointed, as Levit. 4.3. If the Priest that is anointed doe sinne, that is, the high Priest; and Levit. 21.10. Also the high Priest among his brethren, upon whose head the anointing oyle was powred, &c. The inferiour Priests were only anointed at their first consecration, by which anointing, they and their posteritie were consecrated to exercise a perpetuall Priesthood, as the Lord saith, Exod. 40.15. Their anointing shall be a signe, that the priesthood shall be euerlasting unto them throughout their generations. And in this sense Aristobulus is said to bee of the stocke of the anointed Priests, 2 Macchab. 1.10. Iun. in cap. 40. vers. 15.

QUEST. XXXIII. Who are understood here by the name of the children of Israel, whether the Levites also are there comprehended.

Vers. 31. MOreover thou shalt speake unto the children of Israel. 1. Tostatus, though in other places he thinketh the tribe of Levi to be excluded in this manner of speech, and to be distinguished from the children of Israel, as chap. 29.28. the breast and shoulder there given unto the Priests, are said to be an heave offering of the children of Israel: so also Numb. 1.2. it is said, take yee the summe of the congregation of the children of Israel, and yet the tribe of Levi was not numbred among them, as it followeth, vers. 40. yet in this place he thinketh that the Levites are comprehended under the name of the children of Israel: for otherwise they should not be forbidden to make a composition like unto this perfume, for their private uses. 2. But it may appeare by these reasons, that the other tribes onelyonly beside Levi. are called here by the name of the children of Israel. 1. Because in this verie chapter it is used in that sense, as vers. 12. When thou shalt take the summe of the children of Israel: for here the Levites were not numbred, Numb. 1.40. 2. This is a generall speech, vers. 32. None shall anoint mans flesh therewith, neither shall you make any composition like unto it, &c. But the Priests flesh might be anointed therewith: and it was lawfull for them to make the like composition for the use of the Tabernacle, therefore the Priests are not here comprehended. 3. Yet was it not lawfull for the Priests to prophane that holy oyntment, which is necessarily inferred before, vers. 29. all that the oyntment touched was sanctified, and became holy: the Priests therefore knew well enough by this, that this oyntment was not to be put to any prophane use. And if it were not lawfull for the people to prophane the holy oyntment, much lesse for the Priests, to whose charge and care those holy things were committed. And by the like generall charge afterward, vers. 37. that none should make the like composition to the holy perfume: they also might understand this caveat, touching the holy oyntment to be as generall.

QUEST. XXXIV. Of the forbidden uses whereunto this oyntment should not be put.

Vers. 32. NOne shall anoint mans flesh. Three things are forbidden concerning the private use of this oyntment. 1. That no mans flesh should be anointed therewith; that is, for delight, or of wantonnesse, Tostat. nor otherwise than is before prescribed: for Aaron and his sons might be anointed therewith, as God before commanded, to consecrate them, Simler. 2. It was not lawfull for them to make any composition like unto it, though they put it to no use; for it might give an occasion of prophanation, to have but the like composition in their houses. As upon the same reason, where they are commanded to eat no leavened bread for seven daies in the feast of the Passeover, they are charged to remove leaven out of their houses, Exod. 12.15. though they did not eat it, it was not lawfull so much as to have it in their houses, lest it might have beene an occasion to transgresse, Tostat. qu. 13. They might make an oyntment of some of these, or of all them, so they did it not after the same manner, and with the like composition, Lyran. But I thinke rather with Oleaster and Borrhaius, that they were not to make the like oyntment, either in number or weight: for the word taca… signifieth as well to number, as weigh. 3. They are forbidden also to put any of it upon a stranger, which Augustine expoundeth exterae nationi, upon one of a forraine nation:What is meant here by stranger, or strange thing. so also Tostatus, upon a Gentile. Some by a stranger understand any of Israel that is not a Priest, Vatab. Simler. But the people of Israel, to whom this charge belongeth, did not use to anoint Priests; and if it were understood of anointing any person, so much is said before, none shall anoint mans flesh: therefore Iunius giveth a better sense, aut quisquam imponet ex eo rei extraneae: if any man shall put thereon, upon any strange (that is, prophane or common) thing, &c. which is p. 577not consecrated to an holy use. So also Oleaster. 4. Tostatus here moveth divers questions, qu. 14.15. as whether a Gentile not knowing the God of Israel, or if he did, yet were no proselyte nor converted to Judaisme, if he should use the like composition, whether he should therein offend, or not: and he resolveth he should not; because this Law is given onelyonly to the children of Israel, who had bound themselves by covenant to keepe all the Lords ordinances: wherein he resolveth well, unlesse any such Gentile should doe it in the contempt of the God of Israel. But he might have spared all this labour: for these questions are altogether impertinent here, seeing, as is before shewed, not any strange person is here understood, but strange and common things.

QUEST. XXXV. Whether the anointing of Kings were not against this Law, in cap. 3. Habacuk.

Vers. 32. NOne shall anoint mans flesh. It is here doubted how it was lawfull afterward to anoint Kings and Prophets with this oile, wherewith the Priests onelyonly, and the holy things were to bee anointed. 1. Some thinke it was another kinde of oile: as Hierom saith, Est aliud unguentum quo reges unguntur, &c. There is another ointment, wherewith Kings were anointed. And that (he saith) was of two sorts: David and Salomon, cornu unguntur, are anointed with an horne: but Iehu and Hazael, lenticula, with a violl called in Hebrew, phach. But howsoever it may be thought that Iehu and Hazael were not anointed with the holy ointment, which was kept in the Temple at Jerusalem: yet it is like, that both Samuel filled his horne with this oile, wherewith David was anointed, 1 Sam. 16.1. and that Zadok the Priest anointed Salomon therewith, 1 King. 1.34. Simler.

2. Some thinke, that whereas they are forbidden to lay this oile upon any stranger, the Priests and Kings were not excepted, Borrhaius. But if by strangers we understand persons; as well the King as other of the lay people were strangers in respect of the Priesthood: as it is said in that sense, chap. 29.33. No stranger shall eat thereof, that is, none that is not of Aarons family.

3. Tostatus giveth this solution: That Kings are not here excluded, because Kings, when they were anointed, did not use this ointment, ad delectationem, for delight, which is here only forbidden, sed ad cultum Dei, but for the service and worship of God: because as the Lord appointed Priests for his service, so he ordained Kings in his stead to rule and governe his people, Tostat. quaest. 13. But it was not lawfull for any of the people to use this oile upon any occasion at all, whether for delight, or otherwise to consecrate any thing privatly: nor upon any person, not here excepted, which are the Priests only: for the words are generall.

4. Wherefore the best answer is this: God forbiddeth any other to be anointed with this ointment, saving the Priests, nisi scilicet aliter jusserit, unlesse he otherwise command: the Lord reserveth unto himselfe a liberty above his Law, Simler. As yet there were no Kings in Israel, and therefore no mention is made of their anointing. So that this ointment was afterward used to anoint both Kings and Priests: sed non sine novo Dei mandato; but not without a new commandement from God, Pelarg.

QUEST. XXXVI. What it is to be cut off from his people.

Vers. 33. HE shall be cut off from his people. 1. Pellicane seemeth to understand this of the penalty of death to be publikely inflicted upon him that should prophane this holy ointment: prohibetur profanus usus sub poena mortis, the prophane use is forbidden under paine of death. 2. Some, of the separation of them, de coetu sanctorum, from the society and company of the faithfull, Gloss. interl. 3 Some, of the punishment, divinitus, by God himselfe to be imposed upon them, Osiander: as Vzzah for the like transgression was smitten with sudden death. 4. Tostatus both understandeth the extraordinary punishment, by the Lords hand. and the sentence of death to be denounced by the Magistrate, if any did continue in this offence, nec desistere vellet, and would not cease, or give over. 5. Vatablus referreth it to the spirituall and everlasting punishment of the soule: anima ejus peribit, his soule shall perish. 6. But all these three are better joyned together: that both God shall cut off such an one by sudden and extraordinary death in this world, and punish him eternally in the next: as in this sense it is said, that hee which was not circumcised should be cut off from his people, because he had broken the Lords covenant, Deut. 17.16. Iunius ibid. For as the faithfull are said to be gathered to their people when they died, as Abraham, Gen. 25.8. and Iacob, Gen. 49.33. so the wicked and prophane shall be cut off from their people: that is, from the fellowship of the Saints in the next world, Tostat. qu. 18. unlesse they doe repent, Pelarg. Likewise, if such prophane persons did obstinately persist in their sinne, they were to die also by the hand of the Magistrate: in which sense it is said, that he that did sinne with an high hand, that is, presumptuously, shall be cut off from among his people, Numb. 15.30.

QUEST. XXXVII. The spirituall application of this holy ointment.

THis holy ointment made of these foure simples, Myrrh, Cinamom, Calamus, and Cassia, 1. Some apply unto the senses, by Cinamom understanding two of them, the senses of seeing and hearing, ut a sordibus repurgati, that they should be purged from filthinesse, &c. Procop. 2. Some, by these foure would have signified the foure morall vertues, which must be tempered together, Gloss. ordinar. 3. Other by the Myrrh, the mortification of the flesh: by the Cinamom, of ashy and earthly colour, mortality; by the Cassia, growing in moist places, Baptisme, Gloss. interlinear. 4. But these applications are too curious, and impertinent: therefore this holy ointment better setteth forth that holy ointment of the Spirit, wherewith the Messiah was anointed, who is said, Psal. 45.8. to be anointed with the oile of gladnesse above his fellowes. Thus Hierome applieth it in 3. cap. Hab. and Cyril. lib. 12. in Levit. 5. But it signifieth not only the holy Ghost, which was powred upon Christ without measure: but that portion of grace, wherewith every one of Christs members is anointed, Osiander: that as without this ointment neither the Tabernacle, nor any part thereof was sanctified: so without the operation of the holy Ghost, all our labours and p. 578endevours are unprofitable, Marbach. 6. Pelargus more particularly applieth every one of these foure severall ingredients: by the Myrrh, which is good to joyne, and as it were glue wounds together, and helpeth a stinking breath, and cleereth the voice, he understandeth the merit of Christs death, which healeth our wounds, and cureth our evill thoughts and words: by the Cinamom, which is good against poisonfull beasts, the spirituall force of Christs death, which prevaileth against Satan: by the sweet Calamus, charity is signified, which covereth a multitude of sinnes: by the Cassia, which healeth the biting of vipers, the holy Sacrament of the Eucharist, which is a spirituall medicine to the soule. But we have no direction in Scripture for any such particular application. It sufficeth that this ointment prefigured the spirit of grace, wherewith the faithfull are anointed: as the Apostle saith, Yee have an ointment from that Holy one, and know all things, 1 Ioh. 2.20.

QUEST. XXXVIII. Of the spices whereof the holy perfume was made.

Of stacte.Vers. 34. TAke these spices, stacte, &c. Now followeth the composition of the perfume: 1. The first is called in Hebrew, nabaph, which signifieth a drop distilling: R. David, Vatablus, Oleaster, take it for balm, which distilleth from the tree: some for storax liquida, liquid storax. But liquid things could not be beaten to powder, as this was, vers. 36. Some interpret it pure myrrh, Genevens. But that was prescribed before for the oyntment, called there mar. Rab. Salomon thinketh it was a kinde of gum. But there is great difference betweene stacte and gum: it was therefore the distilling of myrrh, indurata, being hardned, Lippom. Which the Septuagint called before, foreign, the flower of myrrh, Simler.

Of onytha.2. The next is foreign, sh…cheleth, which Oleaster would derive of shachal, a Lion, or Cat a mountaine, the sweat or ordure whereof is of great savour: that which we call muske. R. David, and Papias take it for the root of a certaine odoriferous and fragrant herbe. But the most thinke it to be a little shell, like unto a small oyster or cockle, of the bignesse and colour of ones naile: which is found in India in the lakes, where nardus groweth, where the small shelfish doe feed of nardus, and thereupon the shels become to be of an excellent sweet smell, Dioscorides lib. 2. cap. 20. So Lyranus, Tostat. Pelargus. Some take it for cleare gum, Genevens. But that is not so apt to be beaten and pounded. Vatablus calleth it ungulam cabellinam, or aromaticum, which he taketh for a certaine spice, in colour and smoothnesse, like unto a naile. But I preferre the third opinion, which is of the most received; that take it for a certaine shell, about the bignesse of the shell of the purple fish, Borrhaius.

Of galbanum.3. Then followeth foreign, chelbenah, which receiveth the same name in the Greeke foreign, and in Latine galbanum. Lyranus is deceived, who deriveth it of gala, which signifieth milke in the Greeke tongue: whereas it commeth of cheleb, an Hebrew word, which signifieth fatnes, or, chalab, milke, Oleaster. The first rather: it seemeth to be the juice or fatnesse distilling from some tree, Oleaster: not of strong and evill savour, as R. Salomon: for then it had beene unfit to make a perfume of. Some thinke it the juice of an herbe called fecula, like unto fennell, Tostat. Gloss. ordinar. But the notation of the word being derived of cheleb, fatnesse, sheweth Oleasters opinion to be more probable. This galbanum hath very soveraigne properties, it is good against the cough, the falling-sicknesse, bruises, the smoake thereof driveth away serpents, Lippoman.

Of frankincense.4. The fourth is foreign, lebonah, which retaineth the same name in the Greeke, foreign, as the Septuagint here translate: it is incense, frankincense. Some thinke it is called in Greeke libanum, of the hill Libanus in Arabia, not of Libanus in Phenicia, where the tall Cedars grow, Gloss. interlinear. But it commeth of laban, the Hebrew word, which signifieth white, Oleaster. This frankincense commeth out of the tree, by cutting of the barke thereof, Dioscorid. lib. 1. cap. 83. it groweth in Arabia, much like unto the maple tree in quality: nascitur in Arabia ad aceris qualitatem. Unto this is added an epithite, zaccah, that is, pure, which the Latine Translater readeth, thus lucidissimum, the bright or cleare incense, which is the best without any mixture, which is called thus masculinum, the male frankincense, which is like unto a light white round stone, Tostat.

QUEST. XXXIX. What is understood here by the word sammim, spices.

Vers. 34. THese spices with pure frankincense. 1. Some joyne the word sammim, spices, with galbanum, going before: reading thus, and sweet galbanum. So Hierom, Tostat. Lyranus, Lippom. Because they say, galbanum when it is old loseth his savour: but there is an Hebrew distinction over chelbemah, galbanum, which letteth, that it cannot be joyned with the word following. 2. Some referre it to the spices spoken of before in the first composition of the ointment: but they were of a divers nature, they were of a liquid substance to make an ointment of; these of a dry quality, fit to be made into powder. 3. Tostatus taketh it for a certaine composition of divers kindes of spices, as it is said, Genes. 37.25. that the Camels of the Ishmaelites were laden with aromata, spicerie: but beside, the word there used, necoth, is divers from sammim, the word here translated spices: these were no compounded confections here prescribed, but the simples, because every one must be beaten by it selfe alone, as it followeth in the end of the verse. 4. Iunius interpreteth it, nardi folia cum spicis, the leaves of nard with the spike: because, as Plinie writeth, it is the most excellent among sweet ointments, lib. 12. cap. 12. and not onelyonly the eare or cod of nard, but the very leaves also are of most fragrant smell: so the generall name of spices, or spicery he would have given unto it, because of the excellencie. But nard, or spikenard, is a liquid ointment, such as the woman powred upon the head of our Saviour, Mark. 14.3. it was therefore fitter to make the liquid ointment before spoken of, than a dry perfume. 5. Wherefore Vatablus reading seemeth to be the best, who referreth it to the severall sweet odors before mentioned, namely, stacte, galbanum, onych…, these spices with pure myrrh.

p. 579QUEST. XL. Of the composicion and manner of making this perfume.

Vers. 34. EVery one by it selfe alone. 1. The most reade, of each like weight, so the Latine, Chalde, Septuagint, Pagnin. But bad. which commeth of badad, signifieth alone, as it is said of the leprous person, Levit. 19.46. badad jesheb, he shall sit or dwell alone, Oleaster. The meaning then is, that these spices which make the perfume should be beaten and pounded by themselves alone, not tempered with oile, as the other were that went to the making of the ointment, Iun. Vatab. The quantity is not expressed, because he was to take of every one alike (the Hebrewes say of each 70. pound, but it is their conjecture only) and not in divers proportions, as the other spices were prescribed to be, whereof the ointment was compounded.

2. They must be made by the art of the Apochecary, the word is rokach, which was used before in the composition of the ointment: the Latine translateth, unguentarii, of the ointment maker, but not properly: for it was to be made rather by the perfumer, than maker of ointments: the word therefore is generall, and signifieth a confectioner or compounder of such things, pigmentarii, Iun. Which is fitly translated an Apothecary, who deales as well with powders and perfumes, as with ointments and electuaries.

3. They must be mingled. The word is memulach, which properly signifieth salitum, salted, Iunius; that is, mingled, as salt is with those things which are salted. The perfume then must be salted, that is, tempered or powdred as salt, one kinde with another, Oleaster.

4. They must be mingled together, and yet pure. The word tahor, pure, is taken three wayes: 1. It signifieth that which is of a simple nature, without any composition at all: so God is said to be a pure spirit. 2. That is pure, which is not mixed with any thing of another kinde: as wine is said to be pure, when it is not mingled with water. 3. That is pure, which hath no impurity, corruption, or uncleanenesse in it, and in this sense, this perfume is said to be pure, that is, perfect and purified without any drosse, Tostat. quaest. 15.

QUEST. XLI. The spirituall application of this incense.

THis holy perfume compounded of these foure kinds of spices, stacte, onyche, galbanum, incense. 1. Gregorie applieth to the foure morall vertues: for there is no vertue, si mixta aliis virtutibus non est, if it be not mixed with other vertues. 2. Isidore by these foure understandeth the foure elements: by frankincense, the aire; by stacte, the water; by galbanum, the earth; by onyche, the fire:Lib. Moral. c. 39. which sheweth that the incense of praise must be offered unto God, and his glory set forth in all his creatures. 3. But most properly this incense and perfume signifieth our prayers, as the Prophet David applieth it, Psal. 141. 2. And the odors are expounded to be the prayers of the Saints, Apoc. 8.3. 4. These odors must be beaten to powder, which signifieth the contrition of heart, Borrh. Oportet nos in minutias secare peccata; Wee must divide our sinnes into small peeces, that is, confesse them particularly unto God, Procop. 5. And as this perfume was only to be offered unto God, so our prayers must only be directed unto him, Osiander.

QUEST. XLII. How the Lord talked with Moses in the MercieMercy seat, whether in any visible shape.

Vers. 36. WHere I will meet with thee, &c. 1. That is, in the Arke of the Testimony before mentioned, not in the Altar of incense, because as Lyranus saith, the voice of the Lord was heard from the MercieMercy seat thither; for neither did it belong unto Moses, but unto Aaron, to offer incense, and the Lord used to speake unto Moses, not from the Altar of incense, but from the MercieMercy seat, Numb. 7.89. Tostat. quaest. 16. 2. But though in this he correcteth Lyranus upon good ground, yet he himselfe is more grossely deceived, that Moses, who was privileged at all times to goe into the most holy place, videbat effigiem, qu… apparebat in propitiatorio, &c. he saw a certaine shape, which appeared in the MercieMercy seat, which was an Angell in a bodily appearance. And for this cause, he saith, the high Priest when he went into the most holy place, was with a cloud of incense to cover the MercieMercy seat, Levit. 16.13. that the Angell in that visible shape might not be seene, Tostat. qu. 17. Contra. 1. God could frame a voice from the Mercy seat, without any such visible apparition: therefore it is superfluous to imagine any such. 2. Neither is it more like, that Moses saw any image in the most holy place, than he did in mount Horeb, Deut. 4.15. 3. The cloud of incense was to cover the MercieMercy sea…, not to that end, but for reverence of the place, that the high Priest should not gaze upon Gods seat.

4. Places of Doctrine.

1. Doct. That it is lawfull to number the people upon just occasion.

Vers. 12. WHen thou takest the sum of the children of Israel, &c. It is not then unlawfull for Princes to take the numbers of their people, either to make choice of such as are fit for warre, or for the imposition of moderate and necessary taxes and subsidies: As here this people are numbred to levy a certaine summe toward the maintenance of the Tabernacle. Servius Bullus is noted to have beene the first that brought in this order of summing and mustering the people in the Romane Commonwealth: which as a politike device may safely be reteined now of Christian Magistrates▪ so that they do it not with ostentation, as rejoycing in the numbers of the people, and as it were placing their confidence therein: which was Davids fault, when he caused Ioab to number the people, 2 Sam. 24. Simler. But Kings, when they see their people to multiply and increase, may thereby be stirred up to give the praise unto God; as the Wise-man saith, In the multitude of the people is the honour of a King: and for want of people commeth the destruction of the Prince, Prov. 14.28.

p. 5802. Doct. God is no accepter of persons.

Vers. 15. THe rich shall not passe, and the poore shall not diminish from halfe a sicle. This sheweth that God is no accepter of persons: that the poore as well as the rich doe belong unto him: therefore God would have the poore to pay as much as the rich, lest they might have thought themselves to be lesse deare in Gods sight. So the Apostle saith, There is neither Iew, nor Grecian, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Iesus, Galath. 3.28. Marbach.

3. Doct. The Ministers of the word are to be competently maintained.

Vers. 16. ANd put it to the use of the Tabernacle. Here the common charge of the Tabernacle, and the things thereunto belonging lieth upon the contribution of the people: which sheweth how ready and carefull all sorts of men ought to be in maintenance of the Lords house: for he that is borne to inherit heaven, must thinke himselfe borne to maintaine …he meanes that lead us unto heaven. Men are carefull to maintaine their labouring beasts, which worke for their corporall food: as the Apostle to this purpose alleageth that text out of the Law: Thou shalt not muzzle the mouth of the oxe, that treadeth out the corne, 1 Cor. 9.9. much more should the Ministers of Gods word be maintained, which labour for the food of our soules. To this purpose B. Babingt.

5. Places of controversie.

1. Controv. Against the invocation of Saints.

Vers. 8. THe perfume shall be perpetually before the Lord, &c. As this perfume was only to be censed to the Lord, which signifieth the prayers of the Saints: so God only through Christ must be invocated; this honour must not be given unto any other, Simler. for God only must be beleeved upon: as our blessed Saviour saith, Yee beleeve in God, beleeve also in mee, Ioh. 14.1. And men cannot call on him, in whom they have not beleeved, Rom. 10.14.

2. Controv. Against superstitious censing of Churches.

NOw seeing that this perfume and incense was a type of the spirituall sacrifices and prayers of the faithfull, Psal. 141.2. Apocal. 8.3. which types and figures are now ceased: the superstition here of the Romanists and Grecians is discovered, that use censers and censing still in their Churches: not as a civill thing for reverence and decencie, but as a part of their religious service: which seeing it is now abrogate with other shadowes, the body being come, Coloss. 2.17. I say with Gallasius, Caret testimoni… verbi, & merum hominis commentum est; It wanteth the testimony of the word, and is a meere device of man.

3. Controv. Of the superstitious use of washing the hands among the Romanists.

Vers. 21. SO they shall wash their hands, &c. The Romanists have the like use, who when they addresse themselves to consecrate the host, and to approach unto the Altar, doe wash their fingers, muttering these words of the Prophet David, Psal. 26.6. I will wash mine hands in innocencie, O Lord, and compasse thine Altar. The like fashion was retained among the Gentiles, among whom it was counted an impious thing foreign, with unwashen hands to handle holy things. But this outward ceremony did not make the idolatrous service of the Heathen acceptable: so neither is the superstitious worship of the Romanists thereby justified: who while they wash their hands, coenam Christi profanant, &c. doe profane Christs supper, and take away the fruitfull application and efficacie of his death, by instituting a new sacrifice, Gallas. And as Pilate washed his hands, yet delivered Christ over to be crucified: so they wash their hands, and yet doe crucifie Christ daily in the Masse, in offering him up still in sacrifice.

4. Controv. Against the superstitious Chrisme of the Romanists.

Vers. 29. ANd thou shalt make of it the oile of holy ointment, &c. This holy ointment was a type and figure of the spirituall ointment, the graces and gifts of Gods spirit, which should be shed upon the faithfull: the Romanists then in consecrating Chrisme mixed with balme to anoint their Bishops and Priests, se veteris legis sacerdotes, non ministr…s Christi profitentur, doe professe themselves to be Priests of the Law, nor Ministers of the Gospell, Gallas. And after this manner doe they consecrate their Chrisme: first the mitred Bishop muttereth certaine charmes and inchanted words over the Chrisme, and then bloweth upon it: and after him come in their order twelve Priests standing by, who likewise breath over the Chrisme: then the Bishop useth certaine exorcismes with prayers, wherein he maketh mention of Moses, Aaron, David, the Prophets, Martyrs, praying that this Chrisme may have power to conferre the like gifts, as they had. Then he putteth to a little balme, and at the last boweth himselfe to the Chrisme, with these words: Ave sanctum Chrisma; All haile holy Chrisme. The like doe all the Priests in their order: and so they make an Idoll of their Chrisme, ex Gallasio. But thus to consecrate their Chrisme, they never learned of Christ, nor his Apostles. Saint Iohn sheweth what is the ointment, and anointing of Christians: Yee have an ointment from him, which is holy, 1 Epist. 2.20. And vers. 27. The ointment or Chrisme, which ye received of him, dwelleth in you, &c. and the same Chrisme or ointment teacheth you all things, &c. Wee have received no other ointment or Chrisme of Christ, but the graces of the Spirit, which are bestowed upon the faithfull.

p. 5816. Morall Observations.

1. Observ. To come to the Sacraments with prepared affections.

Vers. 19. AAron and his sonnes shall wash their hands and feet thereat, when they goe unto the Altar. This washing of the hands and feet, teacheth men, ut cautiore cura actus suos & cogitatus discutiant, &c. that they should carefully examine, and purge their acts and thoughts, and so come to be made partakers of the holy Sacraments: remembring what Saint Paul saith, 1 Cor. 11.29. He that eateth and drinketh unworthily, eateth and drinketh his owne damnation, Beda. This washing of the hands and feet therefore sheweth, with what preparation and diligent examination we should come into Gods presence. Augustine saith well: Si macula in veste aut corpore apparet, non audes intrare, si vero sordida mens & conscientia, nihil times, &c. If there be a spot in thy body, or rayment, thou darest not goe in, but if thy minde and conscience be filthy and uncleane, thou fearest nothing, &c. Thus the Preacher admonisheth, Take heed unto thy feet, when thou entrest into the house of God, Eccles. 4.17. By the feet he understandeth the affections, wherewith the soule is carried, as the body with feet.

2. Observ. Against the contempt of the Ministerie.

Vers. 32. YE shall not make any composition like unto it. Which therefore is commanded, that holy things be not prophaned: Neve Ecclesiasticum Ministerium ludibrio & contemptui hominum exponatur: And that the Ecclesiasticall Ministerie be not exposed to the scorne and contempt of men, Lippoman. As it is in the Psalm. 105.15. Touch not mine anointed, and doe my Prophets no harme. Which sheweth their great prophanenesse, who both speake and thinke basely of the Ministers of the Gospell, and despise the vocation of the Ministery, and hold it as a base thing; wherein men doe bewray their prophane and unbeleeving heart, who can have no great hope of salvation, despising the meanes whereby they should be brought thither.

3. Observ. Against flattery: in giving divine titles unto men.

Vers. 37. YOu shall not make any composition like this perfume. Precibus & landibus Divinis non debemus uti in adulationibus humanis; Wee must not use the praises of God in humane flatterings, Gloss. ordinar. As the people that gave applause unto Herod, saying, it was the voice of God, and not of man, Act. 12. Basil also giveth this note, Quicun que bene agit, Deo non sibi adscribat; He that doth well, let him ascribe it unto God, and not to himselfe. And so accordingly I yeeld unto thy divine Majesty, most gracious God and heavenly Father, all bounden thankes through our blessed Lord Christ Jesus, that it hath pleased thy divine goodnesse thus far to strengthen and assist mee thy unworthy servant, and weake instrument, in this worke, trusting to the same gracious helpe for the finishing and accomplishing of the same to thy glory, Amen.

The end of the first booke of the second part, or tome of this Commentarie upon Exodus.

THE SECOND BOOKE OF THE SECOND PART OR TOME OF THIS COMMENTARIE UPON EXODVS:

VVherein is shewed the practice and execution of the Lawes and Ordinances before prescribed;

VVhichWhich consisteth of the Israelites disobedience to the Morall law, in their apostasie, and falling away to idolatrie: and their obedience afterward upon their reconciliation to the Ceremonials,

In the willing offerings of the people toward the Tabernacle▪ the diligence of the workmen in making it; the faithfulnesse of Moses, in the approbation of their worke, and the erection of the Tabernacle.

VERITAS ❀ FILIA ❀ TEMPORIS

LONDON, ¶ Printed by the Assignes of THOMAS MAN, PAVL MAN, and IONAH MAN. 1633.