Exposition of the Laws of Moses, Exegesis 9 · Part 7
EXERCITAT. VII. Of the diverſe wayes how God revealed himſelfe extraordinarily to his Church.
Heb. 1.1. God who at ſundry times, and in divers manners ſpake in times paſt unto the Fathers by the Prophets.
GOd manifeſted himſelfe to his Church;God revealed himſelfe to his Church foure wayes. firſt by propheſie, ſecondly, by the holy Spirit, thirdly by Vrim and Thummim, and fourthly by the poole Betheſda.
Firſt by propheſie.Sundry ſorts of prophecie. foreign There were ſundry ſorts of prophecie: the firſt was lepi face to face, to Moyſes onelyonly.
This ſort of propheſie was the higheſt degree of revelation; and it drew neareſt to that ſort of viſion, which we ſhall get of God in the heavens. He manifeſted himſelfe to Moyſes face to face,How the Lord manifeſted himſelfe to Moſes. and hee knew him by his name, that is, not onelyonly by the face, as Princes know many of their Subjects; but he knew him inwardly, and liked him: this was notitia approbationis.
Moyſes ſaw God face to face, yet he ſaw not the eſſence of God, for hee dwelleth in a light inacceſſable.Iohn ſaw Chriſt foreign. Iohn ſaw God three manner of wayes. Firſt, in his incarnation, he ſaw God dwelling amongſt men in the fleſh here. Secondly, in his tranſfiguration upon the Mount. Thirdly, in the Spirit upon the Lords day, Rev. 1.10. Although Iohn lay in the boſome of Chriſt and was his beloved Diſciple, yet he ſaith, No man hath ſeene God at any time: the onelyonly begotten Sonne, which is in the boſome of the Father he hath declared him. Ioh. 1.18.
Differ. 1 Differences betwixt the revelations made to Moſes, and to the reſt of the Prophets.When God ſpake to Moyſes, he ſpake to his underderſtanding immediatly. A man hath a right eare, and a left eare; the underſtanding is like the right eare and the phantaſie is like the left eare: hee ſpake to Moyſes right eare, to his underſtanding: but when he ſpake to the reſt of the Prophets, by ſome ſhapes and viſible formes; he ſpake firſt to their left eare. Moyſes ſaw no viſible ſhapes nor formes, except onelyonly in the entry of his calling, when he ſaw the buſh burning, Exod. 3.6. and the Angell comming to kill him in the Inne, Exod. 4.24. and when he ſaw the paterne of the Tabernacle in the Mount, Heb. 9. but uſually God manifeſted himſelfe to his underſtanding.
Differ. 2 Secondly, the other Prophets were aſtoniſhed and weakned at the ſight of God. Dan. 8.27. and I Daniel fainted and was ſicke certaine dayes, and I was aſtoniſhed at the viſions. So Ezekiel fell upon his face when the Lord revealed himſelfe unto him. Chap. 3.27. But Moyſes was never affrayd at the ſight of God but thrice. Firſt when he was to enter in his calling when he ſaw the buſh burning. Exod. 3.2. Secondly, at the giving of the Law, Heb. 12.21. Thirdly, in the Inne.
Differ. 3 Thirdly, Moyſes needed not ſuch preparations before he propheſied, as ſome of the other Prophets did. Eliſha before he propheſied, called for a Minſtrell to ſettle his paſſions; that he might be the more fit to receive his propheſie. 2 King. 3.15. But Moyſes needed not ſuch a preperation. So Paul when he was raviſhed to the third heaven, this knowledge which he got, was intellectuall, and it was neyther by the ſight, nor by the phantaſie: and whether the ſoule was in the body here tanquam in organo, vel tanquam in ſede onelyonly,See Iunius de purgatorie. it may be doubted.
The ſecond ſort of propheſie, was by viſion; as when Moyſes ſaw the buſh burning, this was preſented to him when he awas awake; this was the meaneſt ſort of revelation, foreign.
The third ſort was foreign,Viſio foreign. Viſio foreign when ſomething was preſented to their phantaſie in a dreame.
Theſe viſions which he ſhew to the Prophets, ſometimes they were of things which really exiſted; as Zacharie ſaw Ioſuah the high Prieſt, and Sathan ſtanding at his right hand. Zach. 3. Sometimes of things that might be and was not: as Zacharie ſaw two women carrying an Ephath, Zach. 5.5. and ſometimes of things that were not, nor never could be: as the monſtrous beaſts ſhowne to Daniel, and to Iohn in the revelation.
When the Lord revealed himſelfe to the Prophets in theſe viſions:The Lord appeared to his Prophets, ſometimes immediately, and ſometimes by an Angell. ſometimes he ſpake mediatly to them by an Angel. As Exod. 3.2. God is ſayd there to appeare to Moſes; but Act. 7.30. an Angel is ſayd to appeare in the burning buſh. Sometimes againe in theſe apparitions, he immediatly appeared to the Prophets. Ioh. 12.40. Hee blinded their eyes, &c. theſe things hee ſayd when hee ſaw his glorie, that is, when he ſaw Chriſts glory.
When the Angels did appeare to the Prophets in theſe viſions, they appeared in the ſhapes of men,The Angels ever appeared in the likeneſſe of men, but not in the likeneſſe of women or beaſts but they never appeared in the likeneſſe of women, farre leſſe in the likeneſſe of beaſts, as the Divell doth: therefore Levit. 17.7. they ſhall no more offer their ſacrifices unto Divels, in the Hebrew it is, leſhegnirem, foreignto the hoarie ones; becauſe the Divell appeared in theſe ſhapes. When the Cherubims appeared they carie the face of a man, the creſt of a Lyon, the feete of the Oxe, and the wings of an Eagle; they had not foure faces (as ſome thinke) but in ſomething they repreſented man, in ſometing the Lyon, in ſomething the Oxe, and in ſomething the Eagle:foreign panim here ſhould be tranſlated, foreign.
When the Angels appeared in the likeneſſe of man, they were more glorious than any man.When the Angels appeared to the Prophets, there was more glory in them, then in other men; although ſometimes they concealed this glory for a while, as may be ſeene Gen. 18. comparing it with Heb. 13.2. When Paul ſaw an Angell ſtanding by him in the likeneſſe of a man of Mecadonia; there was more glory in him, than in all the men of Mecadonia, Act. 6.9, Becauſe the glory of an Angell did ſhine in him: and in this ſenſe it is ſayd, Act. 6.15. that they ſaw the face of Steven as it had beene the face of an Angell, that is, his face did ſhine above the face of mortall men, as when the Angels appeared in humane ſhape. But when the Lord appeared in the likeneſſe of a man, then his glory farre exceeded the glory of an Angell,When the Lord appeared in the likeneſſe of man, he exceeded the glory of an Angel. Eſa. 6.1. I ſaw the Lord ſitting upon a throne. Firſt, he was ſet upon a high throne. Secondly, his cloathes reached downe to the ground, which ſignifieth his glory: the hemme of his garment touched the ground, which ſignyfied the humanity of Chriſt: and the Seraphims covering their faces, becauſe they could not behold the glory of God. And when the Lord appeared in theſe viſions, he appeared in the likeneſſe of an old man: as Daniel ſaw the Ancient of dayes ſitting upon a throne, Dan. 7.9. and Reve. 1.14. when the Sonne of God appeared, his haire was white as wooll, and white as Snow: but the Angels of the Lord appeared in the likeneſſe of young men, Mark. 16.5. and the Cherubims were made like young men.
Queſt. Which of the Prophets ſaw the moſt excellent viſions.
Exekiel ſaw the moſt excellent viſions.Ezekiels viſions for the moſt part were of Chriſt: and the ſpirituall Temple. Anſw. Eſay ſaw the Lord ſitting upon a throne, Eſa. 6.1. but this was a viſion of judgement, to make fat the hearts of the people: but the viſions of Ezekiel for the moſt part were of Chriſt and the building of the ſpirituall Temple. Theſe viſions were ſo high, that the Iewes forbad any to reade them ante annum ſacerdotalem, that is, before they were thirty yeares of age.
Whether were the revelations by viſions, Queſt. or by dreams, or that which was intellectuall more perfect?
Thomas anſwereth; Anſ. that the viſion which was to the phantaſie, was more agreeable to the nature of man, and to his eſtate here: But that which was immediatly to the underſtanding, commeth nearer to our eſtate in glory.
It is generally to be obſerved here;The Prophets underſtood theſe things which they phophecied. that in all theſe ſorts of viſions, and apparitions, they underſtood that which they propheſied: and therefore the Prophets were called videntes, Seers, Iob. 13.1. mine eyes hath ſeene all theſe things, mine eares hath heard them, and I underſtand them all. Pharoah did not underſtand theſe things which he ſaw; therefore he was not a Prophet: So Belthaſſer when he ſaw fingers writing upon the wall, he under- not that which he ſaw, and therefore he was not a Prophet: and ſo Caiphas underſtood not what he propheſied. Ioh. 11. They were like unto men who are purblind and ſee not a thing diſtinctly: and therefore deſires others to tell them more diſtinctly what it is. The Iewes ſay of theſe, that they were foreign non foreign, that is,foreign they were ſtirred up by God, but they ſought not the Lord. And of Balaam they ſay, prophetavit ex voluntate Dei, ſed non cepit quod prophetavit. Daniel at the firſt underſtood not the propheſie, but the Angel revealed it unto him, Dan. 8.17.
So the Lord appeared to them in Dreames as he did before to them when they were awake, and ſometimes theſe dreames were foreign, dreames in which they ſaw ſome ſhapes and viſions; as Iacob ſaw a ladder in his dreame: ſo Abraham in his dreame, ſaw the Carkaſes, and foules lighting upon them. Gen. 15.8. Daniel ſaw the foure monarchies, repreſented be foure viſible ſhapes, Dan. 4. and ſometimes he revealed himſelfe ſine ſymbolo, without any viſible ſhape; as to Ioſeph, Matt. 2. and to the wiſe men, Mat. 2.12.
foreignThe Lord was onelyonly author of theſe dreames, therefore. Gen. 37.7. when Ioſeph is called bagnal chalamoth, it is not well tranſlated Lord of dreames, for God himſelfe is onelyonly Lord of dreames. The Seventie tranſlate it foreign,foreign. infomniator, and it ſignifieth not ſimple a dreamer but him who dreameth often, therefore chalamoth is in the plurall number. If the Lord revealed himſelfe in the forepart of the night as hee did to Abraham, then it was called Tardema, a dead ſleepe, 1 Sam. 26.foreign cecidit ſopor domini ſuper eos id eſt magnus. But if in the latter part of the night, then it was called chalam, a dreame. To ſome hee revealed himſelfe in a dreame, but he gave then not the interpretation of it, as to the Butler and Baker. Some had the interpretation of the dreame, but not the dreame, as Ioſeph. Nebuchodnezzer had the dreame, but Daniel the interpretation of it, but the Prophets of God: had both the dreame and the interpretation of it, as Daniel. The heathen ſometimes had both the dreame and the interpretation,The Prophets had the dreames with the interpretations of them. as the Midianites had of the Barly cake. Iud. 7. but this was for their deſtruction: but the comfortable dreames and viſions, with their interpretations; were onelyonly revealed to the Prophets, for the good of the Church.
Queſt. Whether was the revelations by dreames, or by viſions the more perfect revelation?
Intenſive the revelation by viſion was the more excellent,Revelatio intenſiva. Revelatio extenſiva. but extenſive the revelation by dreames was the more excellent, and that by viſion came neareſt to that which was intellectuall, for they had no uſe of their ſenſes in it, & the viſions were preſented to their underſtanding only. When we take up a thing by ſenſe;Somethings are preſented to the ſenſe, ſomethings to the phantaſie, and ſome things to the underſtanding. firſt the ſenſe tranſmiteth it to the phantaſie, and then the phantaſie ſendeth it to the underſtanding; this is the moſt imperfect ſort of knowledge. Secondly, when the viſion is preſented to the phantaſie onelyonly, and the phantaſie ſendeth it to the underſtanding, this is more perfect then the former. And thirdly, when the viſion is preſented to the underſtanding onelyonly, this is a higher degree.
In the Knowledge which they got by dreames, firſt, they had the dreame, and when they were awake they got the underſtanding of it: but in a viſion they preſently underſtood the thing preſented unto them. Becauſe the revelation by viſion was the more perfect ſort of knowledge, therefore Ioel ſaith your young men ſhall ſee viſions, and then he added, your old men ſhall dreame dreames, as the more imperfect ſort of revelation, Ioel. 2.28.
Queſt. It may be aſked why God revealed himſelfe this way by dreames?
Anſ. Reaſon 1 The reaſons were theſe.The reaſons why God revealed himſelfe by dreames. Firſt theſe things which we begin to thinke upon when we are awake we begin to try them by reaſon, and if reaſon approve them not then we reject them, but in a dreame the mind receiveththings not examining them by reaſon. In matters Divine the leſſe that reaſon have a hand in admitting of them the better it is, and here it was better for the Prophets to be ruled by God, and fitter for them to be ſchollers then judges.
Reaſon 2 The ſecond reaſon why he taught his Prophets by dreames was this, to let them ſee how farre his power exceeded the power of man; for maſters cannot teach ſchollers; but when they are awake and giving heed: but God can teach his Prophets in a deepe ſleepe and in a dreame: which gave the Prophets to underſtand what great commandement, the Lord had over all the faculties of their mindes.
Reaſon 3 Hee revealed himſelfe in dreames to them, to let them underſtand, that death tooke not away all knowledge from man, and that there was another way to get knowledge, than by diſcourſe or reaſon.
foreign How the Lord revealed himſelfe to his Prophets by the holy Spirit.The third way, how the Lord revealed himſelfe to his Prophets; was by ruah hakkodeſh, by the holy ſpirit: then the Prophets had all the uſe of their ſenſes; hearing one ſpeaking to them, as we doe every one another, and ſeeing, &c. and the more uſe that they have of their ſenſes,Druſius in Pentateuchum. the more unperfect was their revelation. Others diſtinguiſh this ſort of revelation which was by the holy Spirit, from that which was properly called prophecie: they ſay theſe who ſpake by the holy ſpirit, & were Prophets in that ſenſe, they were not called to attend ſtill as Prophets; ſuch as was David a King; & Daniel a Courtiour: But Eſay and Ieremy were Prophets properly ſo called: becauſe they waited ſtill, and attended in the ſchoole of the Prophets.
foreignThe fourth way, how God revealed himſelfe, was by vrim & thummim, foreignand they are alwayes joyned together except in two places of the Scripture,What ſort of revelation was by Vrim and Thummim. Exod. 17.21. and 1 Sam. 28.8. This was a different kind of revelation from the former: for by this the Prieſt did not propheſie, neyther made ſongues to the prayſe of God: but having put on this breaſtplate, it was a ſigne to him that God would anſwer theſe doubts,foreign which he asked of him, & it is called the Breſtplate of judgement, miſhpat ſignifieth, eyther the adminiſtration of publike judgements, Eſa. 41.3. or private affaires, Pro. 13.23. eſt qui abſumitur abſqe judicio, that is: becauſe his family is not rightly adminiſtrat. It is called then the breaſtplate of judgement: becauſe the Lord taught his people in their doubtfull caſes; what to doe,The breaſtplate and the Vrim and Thumim are diſtinguiſhed. by this vrim and thummim.
Exod. 28.30. Thou ſhalt put in the breaſtplate Vrim and Thummim. Some hold that the twelve pretious ſtones ſet in the breſtplate, were called vrim and thummim: as Kimchi; but the Text maketh againſt that: for the breaſtplate, and the vrim and the thummim are diſtinguiſhed verſ. 30. Some of the Iewes againe incline moſt to this ſenſe; that theſe two words vrim and Thummim were ſet in the breaſtplate as holineſſe to the Lord was written in great letters upon a plate of Gold,What this Vrim and Thummim were. and ſet in the forehead of the highprieſt. But it ſeemeth rather that they were two pretious ſtones given by the Lord himſelfe, to be ſet in the breſtplate: and an Ancient Iew called Rabbi Bechai marketh,ה demonſtrativum. that theſe two are ſet downe cum he demonſtrativo for their excellencie. Neyther ſaith the Lord thou ſhalt make vrim and thummim as hee ſayd of the reſt of the ornaments of the Highprieſts, thou ſhalt make this or that.The letters did not make up the anſwer.
It is commonly holden that the letters did ſhine out of the breaſtplate of Aaron, when the Lord gave his anſwers to him, that he might read the anſwer by the letters: but this could not be, as may appeare by the forme of the breſtplate following.
The forme of the Breaſt-plate.
When David asked of the Lord, 1 Sam. 23.12. will the men of Keila deliver me and my men into the hands of Saul? foreignthe Lord ſayd yſgiru, they will deliver thee: here the letters in the breſtplate would have made up this whole anſwer; Iod from Iehuda, Samech from Ioſeph, Gimel from Gad, Iod from Levi, Reſh from Reuben, and Vau from Reuben, but Iudges 20.8. when the Iſraelites asked counſell of the Lord, who ſhall goe up firſt to battell againſt Benjaman? it was anſwered,foreign Iehuda Battechilla, Iuda ſhall goe up firſt, now there was not ſo many letters in the breſtplate to expreſſe this anſwer, for there wanted foure letters of the Alphabet in the breſtplate foreign. 2 Sam. 5.23.There wanted foure letters in the Breaſtplate. when David enquired of the Lord, ſhall I goe up againſt the Philiſtimes? the Lord anſwered, Thou ſhalt not goe up but fetch a compaſſe behind them and come upon them over againſt the Mulberry trees. The letters in the breſtplate could not expreſſe all this, therefore it was not by the letters that the Lord anſwered the Prieſt: but when hee had on this breſtplate,How the Lord taught the Prieſt by Vrim and Thummim. foreign, or rationale upon him, then the Lord taught him what to anſwer; and this breſtplate was but a ſigne unto him, that the Lord would anſwer him, as Sampſons hayre was a ſigne unto him, that the Lord would continue his ſtrength with him as long as hee kept his haire; how was the ſtrength in Sampſons haire? not as in the cauſe, or in the ſubject, but onelyonly as in the ſigne, ſo in the Apoſtles garments and ſhaddow;The Vrim and Thummim were a ſigne onelyonly that the Lord would anſwer the Prieſt. they were but a ſigne of their power which they had in healing miraculouſly; and ſo was vrim and thummim but a ſigne of this, that the Lord would anſwer the Prieſt.
The vrim and thummim were not alwayes with the Arke;The Vrim and Thummim were not ever with the Arke. for all the time of Saul they asked not counſell of the Arke, 1 Chron. 13.3. Let us bring againe the Arke of our God unto us: for we enquired not at it, in the dayes of Saul; they went uſually to aske counſell in the Tabernacle and Sanctuarie of the Lord, Iud. 20. they went up to Silo, where the Tabernacle was, to aske the Lord then the Arke was in the Tabernacle: but when the Arke was ſeparated from the Tabernacle, they might ſacrifice in the Tabernacle. So they might aske the Lord here by vrim and thummim although the Arke was not there. When the Highprieſt asked counſell for David, at Nob: the Arke was not there nor the Tabernacle; but onelyonly vrim and thummim: but when the Arke and the vrim and thummim were together, they alwayes enquired the Lord before the Arke; and when they were ſeparated; they turned their faces towards the Arke, whereſoever it was, when they asked counſell by the judgement of vrim and thummim. When David was in Ziglag, 1 Sam. 30. he asked counſell of the Lord by the Prieſt: but neyther the Arke nor the Tabernacle was ever in Ziglag a towne of the Philiſtims.
They asked counſell of the Lord at the Arke by the High Prieſt.When any are ſayd, to aske counſell of the Lord, who were not Highprieſts; as the Iſraelites are ſayd thrice to aske the Lord. Iud. 20.18. 1 Sam. 14.37. & 23.2. 1 Chron. 14. they are underſtood to have done this by the Highprieſt, for Num. 27.21. Ioſhua is commanded to aske counſell at the Lord, by Eleazer the Highprieſt.
How he ſtood who aſked counſell by Vrim and Thummim.The manner how he ſtood who asked counſell of the Lord by the Highprieſt, He ſhall ſtand before Eleazar the Prieſt, who ſhall aske counſell for him after the judgment of Vrim before the Lord. Num. 27.21. he ſtood not directly before the Highprieſt, for then he ſhould have ſtood betwixt him and the Arke: therefore liphne ſhould be tranſlated juxta, foreigna latere, or beſide the Prieſt. Hee ſtood by the Highprieſt when he asked counſell, and hee heard not what tht Lord ſayd to the Prieſt; but the Prieſt gave him his anſwer.
The Lord by Vrim and Thummim anſwered diſtinctly to every queſtion.When two things are demanded of the Lord, he anſwered in order to them. As 1 Sam. 23.9. will they come up? The Lord anſwered, they will come up. So he anſwered to the ſecond queſtion, will they deliver me? They will deliver thee.
They asked not counſell of the Lord by Vrim and Thummim but in great and weighty matters;They asked counſell by Vrim and Thummim onelyonly in matters of weight. as David after the death of Saul, 1 Sam. 2. So 2 Sam. 5. they asked the Lord, for the King, for the common wealth or for a tribe, or for making of warres, but in matters of leſſe moment they asked not the Lord, by Vrim and Thummim: as if any thing had beene committed to ones cuſtodie, and it was loſt; they did not aske the Lord for it by Vrim and Thummim, but the oath of the Lord was betwixt them, Exod. 22.11.
When they got their anſwers by Vrim and Thummim, God confirmed his anſwers ſometimes by lot.the Lord confirmed their anſwers ſometimes by lot. As 1 Sam. 10.8. he asked firſt by Vrim and Thummim, who ſhould bee King? and then it was confirmed by lot. So when Ioſhua divided the Land. Firſt, he got his anſwer by Vrim and Thummim, and then hee biddeth them caſt lots, & as their lots aſcended, he diſtributed unto them, Num. 26.55. When the Highprieſt conſulted, he ſtretched out his hands unto the Arke of the Lord. 1 Sam. 14.19. collige manum tuam, draw in thine hand.
The difference betwixt the predictions of the Prophets and the Prieſt, by Vrim and Thummim was this.A difference betweene the predictions of the Prieſts by Vrim and Thumim, and the predictions of the Prophets. The Prophets when they foretold things, vt futura in ſeipſis, as to fall out in themſelves; then they alwayes fell out: but when they foretold things as they were in their cauſes, then they might fall out, or not fall out. Example, Eſay ſaith to Ezekias, ſet thy houſe in order for thou ſhalt dye, and not live, Eſay. 38.1.Propheſies as the reſpect the ſecond cauſes and events. looking to the ſecond cauſes, and to Ezekias, he ſhall dye. But looking to the event, he ſhall not dye. So 1 King. 21.20. The Lord threatned to bring a judgement upon Achab, and yet upon his humiliation ſpared him. So the Lord threatned Ninive, forty dayes and Ninive ſhall be deſtroyed, Ionah. 3.4. and yet when they humbled themſelves they were not deſtroyed. But that which was revealed by the Highprieſt, when he tooke on Vrim and Thummim, tooke alwayes effect.
Object. But it may be ſayd, Iud. 20.23. ſhall I goe up to the battell againſt the children of Beniamin our brother? The Lord anſwered, goe up againſt him. And yet they were killed.
Anſw. In this firſt anſwer the Lord ſheweth, that they had juſt cauſe to make warre againſt Benjamin; but he anſwered not to the ſucceſſe of the battell, becauſe they were not as yet humbled; and they truſted too much to their owne ſtrength. But when Phineas demanded what they ſhould doe▪ verſ. 28. when they were humbled: they got a direct and more diſtinct anſwer: goe up, for to morrow I will deliver them into thine hand.
De pont. Rom. lib. 4. 3.Bellermine the Ieſuite, that he may prove the infallibility of the Pope in judgeing in matters of faith; alledgeth the Vrim and the Thummim, which were upon the breſtplate of the Highprieſt;foreign a radice, foreign a falſe derivation. which directed him that he could not erre in judgement. But this reaſon is faultie many wayes. Firſt, in the derivation of the names;foreign a radice, foreign a falſe derivation to exclude the radicall letter, for there is duplex Mem, here and Aleph is excluded. foreign. for he deriveth Vrim from the root jara which ſignifieth, to teach; whereas it is derived from or to give light. So he deriveth thummim from the root Aman, which ſignifieth to beleeve; whereas it commeth from tamam, to make a thing perfect. The ſeventie tranſlate th…ſe words, foreign, as yee would ſay, manifeſtatio & veritas. And ſo doth Hierome. But this they doe foreign, and they reſpect more the end here, wherefore they were put into the breſtplate, than their proper ſignifications. For as Vrim properly ſignifieth brightneſſe, and figuratively foreign, becauſe that which maketh all things manifeſt is the light, Epheſ. 5.13. and this Thummim properly ſignifieth perfection; ſo figuratively in things ſpirituall, it ſignifieth verity. The Seventy looking to the figurative ſignification, tranſlate them this wayes.
Secondly, put the caſe that Vrim and Thummim ſignified doctrine and verity, yet it will not follow that the Highprieſt might not erre: for by theſe were ſignified not what ſort of men they were, but what ſort of men they ought to be. Prov. 16.10. A divine ſentence is in the lippes of the King, and his mouth tranſgreſſeth not in judgement. Here is a clearer place that the King of Spaine cannot erre in judgement, than that the Pope cannot erre in judgement; if yee will take words as they ſtand. But the meaning of the words is, a divine ſentance ought to be in the lippes of the King; and then his mouth will not tranſgreſſe in judgement. So theſe two are ſet in the breſtplate of Aaron, to teach him his dutie: but they were not notes of his infallibility. And if by Vrim, they would inferre his infallibility in judgement: ſo by Thimmim, they may inferre his holineſſe of life: and ſo none of the Popes were profane and wicked men.
Thirdly, this breſtplate ſerved not for a triall of his doctrine, but onelyonly for foretelling of the doubtfull events of things; for their doctrine was to be tryed by the law and by the teſtimony, Eſa. 8.
Fourthly,The Highprieſts might erre. if Vrim and Thummim ſignified verity and judgement, then it ſhould follow, that none of the Highprieſts could erre: but wee know that Vrijah the Highprieſt in the time of Achaz, brought the paterne of the Altar of Damaſcus, and placed it in Ieruſalem. 2 King. 16.6. And Caaiphas erred, when he condemned Chriſt to death.
Laſtly, let this be granted, that the Highprieſt under the law could not erre; therefore that eyther Peter or the Pope his ſucceſſor (as they alledge) could not erre, it will not follow. For this priviledge, not to erre, belongeth to none, but to Ieſus Chriſt, of whom the Highprieſt was a type; who had both Vrim and Thummim, purity of doctrine and perfection of life.
Queſt. How long did the gift of propheſie endure in the ſecond Temple.
Anſw. How long the gift of propheſie indured under the old Teſtament.The gift of propheſie endured under the old Teſtament untill the time of the Macedonian Empire. When Alexander the great did raigne, Nehemiah maketh mention of one Iaddus the Highprieſt, Neh. 12.7. who met Alexander, See Shinlerusin foreignwhen he came againſt Ieruſalem. Now if there had beene none, who were infallibly directed by the Spirit of God at this time; who could have put this into the canonicall Scripture it being hiſtoricall? therefore there behoved to be one at this time, who had the ſpirit of propheſie, and was one of the maſters of the great Synagogue, who did this: and then the Sunne went downe upon the Prophets. Micah. 3. and the gift of prophecie ceaſed.
The gift of Propheſie given under the new Teſtament.Thſe gift of propheſie was beſtowed anew againe, in the ſecond Temple, under the new Teſtament. Ioel. 2. I will powre out my ſpirit upon all fleſh, and your young men ſhall ſee viſions, &c.
This gift laſted in the Church, till the ſecond Temple was deſtroyed. The Iewes by a certaine kind of Kabbala called gematrja, foreign a foreignobſerve upon Hagg. 1.8. it is written there ekkabhda, I will be glorified, becauſe the word wanteth the letter ה in the end of it, which letter ſtandeth for five; they ſay that the want of this ה, ſheweth the want of five things in the ſecond Temple, which were in the firſt. The Arke, the mercy ſeate, and Cherubims. Secondly, the fire from Heaven. Thirdly, the majeſty of Divine preſence called ſhekena. Fourthly, the holy Ghoſt. And fiftly, Vrim and Thummim. But this rabbinicall obſervation is moſt impious,The Iewes cabbaliſticall obſervation blaſphemous. and ſerveth to overthrow all the whole New Teſtament, to deny Ieſus Chriſt, and to condemne his Apoſtles and Evangeliſts; as though they had not the gift of the holy Spirit when they wrote, during the time of the ſecond Temple: and this is contrary to the very ſcope of the Prophet, Hagg. 1.8. Goe up into the mountaine, and bring wood to build this houſe, and I will take pleaſure in it, and I will be glorified ſaith the Lord, and Hagg. 2.9. The glory of the latter houſe ſhall be greater then the former, and in this place will I give peace ſaith the Lord.
Whether were the Arke, the Vrim and Thummim, Queſt. and the holy fire in the ſecond Temple or not?
Anſw. Although there was greater ſpirituall beauty in the ſecond Temple, than in the firſt;The Arke was not in the ſecond Temple. yet the ſecond Temple wanted this typicall Arke, the Vrim and Thummim, and the fire; therefore it is but a fable of theirs,Ioſephus ant. lib. 14. who ſay, that Titus after he had deſtroyed the ſecond Temple, brought the Arke to Rome in his triumphes; but the Arke was never ſeene in the ſecond Temple; and Ioſephus, who was an eye witneſſe of Titus triumphes ſheweth, that it was onelyonly but the table of the ſhewbread which Titus carried away in his triumphes, and is ſeene yet pictured there.
The Vrim and Thummim were not in the ſecond Temple, but the graces ſignified by them.
Object. But it may be ſayd. Nehem. 7.65. and Ezra. 2.63. That they ſhould not eate of the moſt holy things, untill there ſtood up a Prieſt with Vrim and with Thummim.
Anſw. It is the manner of the Scriptures to expreſſe the nature of the Church under the New Teſtament;The new Teſtament expreſſeth things ſometimes under types of the old Teſtament. by figures and types which were under the Old Teſtament: ſo by Vrim and Thummim which were in the firſt Temple; to expreſſe the perfection of the Prieſts, which ſhould be in the ſecond Temple.
The laſt way,How the Lord revealed himſelfe by the poole Betheſda. how God revealed himſelfe in the ſecond Temple, was by the poole Betheſda: when the Angel came downe at certaine times to ſtirre the poole, then whoſoever after the firſt troubling of the water ſtepped in, he was cured of whatſoever diſeaſe. Ioh. 5.4. It was not the Angell that cured them here: for it is a true Axiome of the Schoolemen,An Angell cannot worke a Miracle. pars naturae non poteſt ſuperare naturam, an Angell is but a part of nature, therefore hee cannot worke a miracle,What Angell wrought this Miracle. foreign which is above nature. It was Chriſt himſelfe who wrought the miracle, it was hee who looſed the priſoners, Pſal. 146. Mattir, is ſo to looſe the bound, that they have uſe both of their hands and feete, to leape as freely as the Grashopper doth, which hath legges to leape upon the earth, Levit. 11.21. So the diſeaſed were looſed, that they might leape and goe ſtreight upon their owne feete. By Angell here ſome underſtand the power of God, who uſeth his Angels, as his miniſters to worke many things below here; and therefore the Seventy put God in place of the Angell, as Eccleſ. 5.6. Say not before the Angell, that it was an errour. But the Seventy tranſlate it foreign, for the Chaldes uſe to aſcribe the worke of God to his miniſters, the Angels. But it is better to aſcribe this miracle here, to the Angell of the covenant Ieſus Chriſt. Tertullian ſaith, that the operation of the fiſh-poole being now to ceaſe and to looſe the vertue of it, our Saviour curing him who had beene long diſeaſed, being at the poole, gave thereby an entrance to all ſicke perſons to come unto him: as if he ſhould have ſayd, he that deſires to be whole; let him not come to the poole, or expect the comming downe of the Angell: for when he commeth, he healeth but one; but come unto me, and I ſhall heale you all.
Concluſion. The concluſion of this is, ſeeing wee have a more cleare manifeſtation of the will of God by Chriſt, than they had under the Law; let us beware to offend him now. He that deſpiſed Moyſes law, Heb. 10.28. dyed without mercy, under two or three witneſſes, of how much ſorer puniſhment ſhall we be thought worthy of, if we treade under foot the Sonne of God.