A briefe exposition of such chapters of the olde testament as vsually are redde in the church at common praier on the Sondayes set forth for the better helpe and instruction of the vnlearned. By Thomas Cooper Bishop of Lincolne.

The Exposition vpon the .xvj. Chapter of Deuteronomie.

Obserue the moneth of newe corne,* 1.1 that thou maiest offer the Passouer. &c.

THe Israelites in this place are commaū∣ded wyth all diligence to obserue the three principall Feastes, wherein they were appointed especially to resort to the place, that the Lorde would choose, that is, the Citie of Hierusalem. The first Feast was the Passouer, called here the Moneth of nevvecorne, and by vs noted vnder the name of Easter.

The second was Pentecost, called here the Feast of vveekes and by vs VVhitsontide. The thirde was the Feast of Tabernacles. As touchyng the Passouer, there is more large declaration of it vpon Exodus.* 1.2 12. redde on Easter day. It was so∣lemnised the first moneth, that is, the moneth of Marche, and here is called the Moneth of nevve corne, bycause fruite and graine then began to growe toward ripening. For in those countries being many degrees more Southward & narre the sunne, Haruest is much sooner than with vs Northwarde.

At this Feast besyde other ceremonyes they were appoynted to offer vnto God a certayne small portion of their eares of new corne, therby confessyng that theyr towardnesse of Haruest was of Gods onely goodnes, and also praying that he would vouchsafe to prosper to their vse,

that which was on the grounde, & for this cause especiallye is the tyme of this Feast called the Moneth of newe corne.* 1.3 The principall cause of the Institution* of the Passouer was to put them in continuall remembrance of Gods maruellous benefite in passing away his plague from them, and not striking them when hys Angell* killed all the firste borne of Egipte.* 1.4 At this Feast by the space of seuē dayes they might eate no leauened bread, whereby they were put in minde of their Hastie dispatch out of Egipte. For albeit Pharao was obstinately set, not to let them goe, yet God by his mighty plagues so Brake his harte, that he did not onely deliuer them, but forced them to depart with such spede, as they coulde not abyde to leuen their dowe, but caried it away on their shoulders, Whiche their hastie departure ••••s some trouble to them, and thereof doth this vn∣leauened bread put them in remembrance, and for that cause is called here The bread of tribula∣tion. As for all other ceremonies appertainyng to this Feast, they are expounded in the chapiter aboue mentioned.

Seuen weekes shalt thou number to thee,* 1.5 and beginne to number. &c.

From the day after that the Measure or Por∣tion of newe corne was offered vnto the Lorde, whiche I thinke was in the ende of the Feast of Passouer reckning seuē ful Sabathes or wekes

to the nexte daye after the seuen weekes ended are iuste fiftye dayes, & was the time appoynted for the Pentecost, called here the Feast of vveekes and in Exodus.* 1.6 23: The Feast of Haruest, and wyth vs as I haue sayd, is named VVhitsontide. The firste cause of the ordynance of thys Feaste was that they mighte remember the Libertie that God had geuen them, and shewe themselues thankefull for the same. For fiftie dayes after their comming out of Egipte, God gaue them the Lawe in Mount Sinay, and first ordained them a free State and Policie by peculiar Lawes a∣mong themselues, whereas before, they were in bondage and lyued in miserable oppression vn∣der the Lawes and * tyrannie of the Egiptians.* 1.7 An other cause of the Institution hereof was, that they myghte offer a newe Oblation vnto God, that is two Loaues of new Corne baked, as the first Fruites, in way of thankesgeuing to the Lorde: So that they did not offer onelye the Measure of Newe corne before Haruest, but Ob∣lation also towarde the ende of Harueste. And thereby are taughte, as We also shoulde be, that the Fruites of Harueste come not eyther of the Fertilitie of the groūd, or of their owne Labour and trauayle, but of the singuler Fauour and Blessing of God, and therefore that they should vse the same not to Ryote and Drunkēnesse, but wyth reuerence and * thankesgeuyng.* 1.8 The third cause of the Institution was, that it might be a figure both of the true Libertie of conscience, and

of the spirituall Haruest that was to come, vn∣der the true Moyses and Deliuerer Christ Iesu. For euen as fiftye dayes after the deliuerie of the Chyldren of Israell oute of Egipte they had the Lawe geuen them in Mounte Sinay: So the fiftieth daye after oure deliuerance from the Tyrannie of Sinne and Sathan by the Deathe and Resurrection of Christe, (whiche was the true* Passouer),* 1.9 The holye Ghoste was sente downe from Heauen which myghte not onelye wryte the eternall lawe of God in oure heartes & make vs free Citizens of the heauenly Hieru∣salem,* 1.10 but also by the Apostles and other good Ministers & labourers, might* gather together the Spirituall Haruest of God throughoute the whole worlde, and that all Faithfull might re∣ceyue the firste Fruites of the benefytes of hys Deathe and Resurrection. We do not therfore Obserue this day supersticiously, bicause the like was ordeined among the Iewes, But for that it is an ordinarie time appoynted for the people of God to assemble & heare the declaration of those maruellous workes of God, which as at thys tyme were done after the Ascention of Christe into Heauen. For then dyd Christe declare and confirme the Maiestie and trueth of hys Gos∣pell wyth wonderfull Miracles, So that it was euidente that he onelye was the trewe Messias and Sauioure that the same Holy Ghost had spoken of manye yeares before vnto the Patriarkes, and Prophetes.

And bycause at the tyme of Pentecost when the Holye Ghost was giuen, the Gospell firste be∣gan to be published, we may not thinke that one or two Festiuall dayes is appointed for the per∣fourmance thereof: but from that first Pentecost vntill the worldes ende, should be to vs one per∣petuall VVhitsonday, in which we should wyth thankesgiuing reioyce for our spiritual fredome, and take in the fruites of Christs blessed Passion and Resurrection.

Thou shalte obserue also the feast of the Tabernacles seuen dayes.* 1.11 &c.

This Feast of the Tabernacles or Tentes was Solemnised the .15. of September, when they had not gathered in all their fruites, graine, and wine. All the tyme of this Feast for the space of seuen dayes they dwelt in Tentes or Bowthes of grene trees,* 1.12 and obserued sundry ceremonies and oblations declared Num. 28. 29. Leuit. 23. and other where. The causes of the ordinance were partly to put them in mind of their former Con∣dition, Whence they came, and that it was God that firste made them to dwell in Tentes in the wildernesse, whē he brought them out of Egipt.

Secondlye, that they mighte remember the wonderfull miracles and benefites that God did in maintayning and Preseruing them vntill they came into the lande of Chanaan, where they founde in steede of Tentes and Tabernacles,

goodlye strong Cities, and faire houses to in∣habite: and by this occasion were they willed to compare the Felicitie that they shoulde be in the land of Chanaā with the Necessity & hard state that they had before, when they were con∣strained to inhabite in Bouthes & Tabernacles, and thereby learne not to waxe insolent, but to giue thankes to God the Authour of that great blessing. None of these Feastes might be Solem∣nised in any place but where the Lord had chosē∣to set his name, & would especially be called vpō, & that as I haue said, in the time of Dauid, was Hierusalē, Before that, where the Tabernacle of God was.

Iudges and officers shalt thou make thee in all thy Cities which the Lord.* 1.13 &c.

Now Moises addeth certaine politicall orders and instructions for choise of cōuenient Magistra∣tes in their common weale, and for the sincere & vpright dealing therin. For seing the Iudgemēt Seate of y^• Magistrate is, as it were a sanctuary & a place of reliefe & succour for the succourlesse, the poore and needy, and other whatsoeuer per∣sons oppressed by iniurie, it might seme most la∣mentable, if they comming thither for succour, shuld light vpō Theues & Robbers, that wil sell right for gaine and money. Therfore Moises wil∣leth Magistrates & Iudges in anye wise to beware of* Partialitie & Briberie,* 1.14 as y^• thing that shut∣teth vp the eyes of discretion and wisedome, and

corrupteth al true Iudgement. For saith he, Gifts doe blind the eyes of the vvise, and peruerte the wor∣des of the righteous.

Thou shalte plante no Groues of anye trees neere vnto thee.* 1.15 &c.

The heathen vsed to plante Groues of wood about the Chappels of their Idols, & sometime made Pillars to set their false Gods on, where∣fore bicause God will haue his Religion not to a∣gree with the Idolatours worship of the Gen∣tils, he briefely forbiddeth those two things.

Notes

• * 1.1

  Verse. 1. 2. 3. 4 5. 6. 7. 8.
• * 1.2

  Exo. 12. a. 1. &c.
• * 1.3

  Exo. 12. c. 16. Exo. 13. b. 6.
• * 1.4

  Exo. 12. c. 29.
• * 1.5

  Verse. 9.
• * 1.6

  Exo. 23. c. 15
• * 1.7

  Exo. 1. b. 10.
• * 1.8

  1. tim. 4. a. 4.
• * 1.9

  1. Cor. 5. c. 7.
• * 1.10

  Jo. 20. e. 21. Act. 10. g. 42 Psa. 146. a. 2. Psa. 49. a. 5. Mar. 13. d. 27
• * 1.11

  Verse. 13.
• * 1.12

  Num. 28. Num. 29. Leuit. 23.
• * 1.13

  Verse. 18. 19. 20.
• * 1.14

  Deu. 1. c. 17.
• * 1.15

  Verse. 21. 22.