these things flesh and bread which the people murmured for observeth the same order which they did in their murmuring they first complained for the want of their flesh poâ— and then for the scarcity of bread vers 3. QUEST XI Whether the rocke were first striken to bring out water or the flesh and bread first sent RVpertus here also moveth another doubt out of the 78. Psalme vers 20. Behold hee smote the rocke that the water gushed out c. can he give bread also and prepare flesh for his people For here the Prophet seemeth to invert the order of these miracles that first the rocke was smitten whereout the water gushed and that afterward the flesh and bread was given whereas the striking of the rocke followeth in the next chapter Exod. 17. 1. To this question he answereth by a distinction that Moses report of these miracles is historicall setting downe the order of time wherein they were done but the other in the Psalme is propheticall applied unto Christ the flowing of the waters out of the rocke signifieth the passion of Christ and the baptising into his death the Manna shadowed forth the Eucharist in the eating of his body now first we must be baptised in the name of Christ before we can be partakers of his body and bloud in the Eucharist 2. But wee need not for the dissolving of this question to runne unto any such mysticall sense for the people murmured twice for flesh once in the desert of Sin as is here expressed another time in Kibroth hattavah Num. 11. the first of these murmurings went before the smiting of the rocke in Râ—phidim the other followed after and of the latter speaketh the Prophet here when the Lord sent a fire among the people for their murmuring which was not done now but it happened afterward in the other murmuring as the story is extant Numb 11.1 And of the former sending of Manna and flesh speaketh the Prophet afterward in the same Psalme vers 24. Hee had rained 〈◊〉 Manna c. QUEST XII Why Moses biddeth Aaron to speake to the people and doth it not himselfe Vers. 9. ANd Moses said unto Aaron c. 1. Some thinke that Moses vouchsafeth not to speake unto this unworthy and unthankfull people and therefore appointeth Aaron to speake Pellican But this can be no reason because afterward Moses speaketh unto the people himselfe vers 15. 2. Some thinke that it was Aarons office to speake unto the people for God had made him Moses mouth chap. 4.16 and as Moses Prophet chap. 7.1 But although this order was observed in Egypt that the Lord spake to Moses Moses to Aaron Aaron to Pharaoh and to the Egyptians yet after they were come out of Egypt Moses used himselfe to speake unto the people as appeareth chap. 12.13 and 14. where it is said vers 31. They beleeved the Lord and his servant Moses 3. Therefore this rather was the cause why Moses thus spake unto Aaron because when these words were to be uttered Moses was to be with the Lord when his glory appeared in the cloud this then was the order wherein these things were done hitherto rehearsed in this Chapter First after the people had murmured then the Lord spake to Moses vers 4. which might be betimes in the morning after that Moses and Aaron spake to the people vers 6. then Moses gave that charge to Aaron of speaking further to the people vers â— This being done Moses went unto the place where the Lord appeared in the cloud Tostat. 4. Now Aaron spake unto all the Congregation either in calling the Elders and Rulers together who should speake to the people or else in causing himselfe proclamation to be made and notice to be given to the people which is most like for this might be sooner done and as all the people had murmured so it was fit they should all present themselves before the Lord. Tostat. ibid. QUEST XIII How the people are bid to draw neere before the Lord. Vers. 9. DRaw neere before the Lord. 1. The Lord in respect of his divine essence is every where and not in one place more than in another but by reason of some new effect and extraordinary manifestation of his presence he is said to be rather in one place than in another As here hee is said to bee in the cloud because there hee shewed his glory Tostat. 2. The people are called before the Lord which Pellican understandeth of the assembly and congregation where they should heare the Lords Prophets speake unto them but it is rather understood of Gods presence in the cloud that all the people should come forth of their tents and turne themselves toward the wildernesse and so behold the glory of God which appeared unto them as followeth in the tenth verse Tostat. Iun. For as yet there was neither Arke nor Tabernacle where they should appeare before the Lord. Simlerus QUEST XIV What cloud it was wherein the Lord appeared Vers. 10. THe glory of the Lord appeared in the cloud 1. Some thinke that this was not that cloud whereby the Lord directed the journeyes of his people but another because that cloud stood over the hoast but this was toward the wildernesse but this is no good argument for that cloud which did lead them went before them sometime neerer sometime further off 2. Others thinke that this was the cloud which rested upon Moses Tabernacle before the great Tabernacle was made which is mentioned chap. 33.7 but this is uncertaine Ex Tostat. 3. Therefore without further question it was none other cloud than that which was their guid which in the day was a cloudy piller in the night a piller of fire which was an evident testimony of Gods presence Iun. Oleaster Yet it is to be thought Gloriam Dei in solitâ— modo patefactam c. That the glory of God was manifested otherwise than it 〈◊〉 that iâ— in a more fearefull manner the more to terrifie the people Calvin Simler QUEST XV. When the Lord thus spake to Moses Vers. 11. FOr the Lord had spoken to Moses c. 1. Some thinke that Moses after he had given Aaron charge to speake to the people and was gone to appeare before the Lord that then the Lord spake thus to Moses which words he returning againe delivered to the people Tostat. But here is no mention that Moses spake those words in this place to the people only it is said The Lord spake or had spoken 2. Therefore it is the better opinion that the Lord had thus spoken unto Moses before he spake thus unto the people vers 6 7. but here it is expressely mentioned to shew Moses faithfulnesse that hee delivered nothing to the people but what he had received from God for here the very same words almost are rehearsed which Moses before had uttered to the people it is therefore better expressed in the prâ—terpluperfect tense dixerat the Lord had said Sit
tamen sequitur ex hoc quòd fuit idololatra and yet it followeth not hereupon that he was an idolater for howsoever Aaron thought in his heart the verie making of an idoll to be worshipped erecting of an altar and offering sacrifice unto it all which Aaron did doe proclaime him guiltie of externall idolatrie QUEST LXII Why idolatrie is called a great sinne THis great sinne 1. Idolatrie is counted a great sinne even in the highest degree because it is a sinne committed directly against God not as other sinnes of the second table which are done against our neighbour which are also against God because they are against his Law but not directly against Gods honor as the sins against the first table are 2. And among all the sins of the first table there is none which so directly impugneth the honour of God as idolatrie for he which taketh Gods name in vaine or prophaneth the Sabbath is an enemie to Gods honour but yet such an one denieth not the Lord to bee God as idolaters doe Tostat. qu. 33. 3. Like as then in a Common-wealth all offences are against the King because they are against his Lawes but those which are against his person are most directly against him and among them treason specially which is intended against his life of the same nature is idolatrie which is high treason against God 4. Thomas saith Tantum est aliquod peccatum gravius quanto longius per ipsum homo à Deo separatur A sinne is so much the more grievous the further wee are thereby removed from God but by infidelitie and idolatrie one is furthest separated from God 5. Idolatrie also is a great and grievous sinne in regard of the judgement and punishment which it bringeth with it for here Aaron as much as in him lay aâ—â—er fit ultimam cladem had brought upon them utter destruction Calvin if Moses had not turned the Lords wrath they had all beene at once destroyed QUEST LXIII Why Moses onely rebuketh Aaron and forbeareth further punishment NOw that Moses spared Aaron from further punishment and onely rebuked him 1. Some make this to be the cause for that the Lord had revealed unto Moses Aarons sinne in the mount before he came downe at what time Moses prayed also for him seeing the Lord bent to kill him Tostat. qu. â—5 But that intreatie for Aaron was afterward at Moses second going up to God when hee fasted fortie dayes and fortie nights as before at that time he saith he prayed for Aaron Deut. 9.20 And seeing at this time the Lord purposed to destroy all the nation and so Aaron could not escape Moses now onely prayed in generall for all Israel that God would not destroy the whole nation 2. Others thinke that Moses did after a milde manner reprove Aaron quiae sic arguendi praelati because Prelates and Ecclesiasticall Governours are so to be reproved Ferus he thinketh he was now the high Priest So also Oleaster calleth him Pontificem summum the chiefe Priest But as yet Aaron was not consecrated as Lippoman inferreth upon these reasons Quia non illi improperatur conspâ—râ—atum sacerdotium He is not upbraided with defiling of his Priesthood by this meanes neither doe we read of his reconciliation afterward which should not have beene omitted in such a case of irregularitie 3. Procopius thinketh that Aaron was both spared at this time and afterward likewise when he repined against Moses cum propter alias causas tum propter sanctos ex ejus lumbis prodituros Both for other causes as also for those holy mens sakes which should come out of his loynes But if this had beene the reason all the tribes should have beene spared likewise because out of all of them came holy and worthy men Judges Prophets or Kings 4. But the causes rather were these 1. Aaron confessed his sinne and therefore Moses inclined to favour him 2. Moses afterward intreated the Lord for him and the Lord at his instance forgiving his sinne the punishment also was remitted Simler 3. Adde hereunto that Aaron was now appointed to be high Priest order was taken for his priestly apparell and his office what it should be and how he and his sonnes should bee consecrated all which had beene in vaine if Aaron now had perished 4. Beside Moses had direction from God to put divers of the people to the sword for this offence but for Aaron hee had no such commandement 5. But Augustine yeeldeth the best reason Novit ille cui parcat c. God onely knoweth whom to spare for amendment and whom not to spare at all or for a time for his wayes and judgements are past finding out qu. 148. 5. Now whereas Tostatus further reasoneth that Moses by all likelihood had prayed for Aaron in the mount because then the Lord did specially reveale unto him his sinne for otherwise Moses had knowne nothing of Aarons doings as he did as it appeareth by this reprehension it may be answered that it is not necessarie for this cause to presuppose any such notice to have beene given unto Moses in the mount for either Moses might by examination and inquirie after hee came downe learne out the truth or which is rather like Moses Aaronem vicarium constituerat had left Aaron his deputie governour when he went up into the mount Simler and therefore he was sure that such a thing could not bee attempted in the host without Aarons permission at the least and sufferance QUEST LXIV What things are to be commended in Aarons confession what not Vers. 22. THen Aaron answered c. 1. Some things are to be commended here in Aarons confession 1. His modestie that being Moses elder brother yet hee calleth him Lord and submitteth himselfe unto him whereof these two reasons may be yeelded both because Moses was greater in office than Aaron both as a Prophet and Governour of Israel Tostat. qu. 32. and his owne conscience accused him agnoscebat sejure argui he knew he was worthily reproved 2. Aaron confesseth and acknowledgeth his fault in saying Let not the wrath of my Lord waâ— fâ—erce Agnoscit crimen hee therein yeeldeth himselfe to be in fault Borrh. 3. He maketh a full and large declaration of the manner rem gestam liberè confiâ—etur he freely openeth all the matter how it was done Pelarg. both what the people required and upon what reason and ground what he did and what came thereof rem ut gesta est simpliciter narraâ— he simply declareth the matter as it was done 2. But Aaron in some things sheweth his infirmitie 1. Peccatum culpam in alios trajicere studet Hee seeketh to turne over the sinne and offence upon others laying the fault upon the people Ferus 2. Aaron bewrayeth some hypocrisie that seeketh to extenuate his fault as much as he can being afraid nâ— aliquid de existimatione sua decodat lest he should lose any thing of his credit Simler 3. He sheweth his ignorance thinking
time though not now 5. Confut. Adams sinne pardonable 5. WHereas we say that all sinnes are veniall to the faithfull and elect Bellarmine replieth that Adam committed a mortall and damnable sinne because it was said vnto him in what day thou eatest thereof thou shalt die the death lib. 1. de amiss grat c. 7. Ans. Wee say that though this sinne was damnable in it owne nature yet by Gods grace through Christ it was made veniall and pardonable to Adam unlesse Bellarmine say with the hereticke Taâ—iane that Adam was damned 6. Confut. Adam lost not his faith 6. BY this place also he would proove that Adam and Eve lost their saith because they beleeved not the sentence of God that they should die if they transgressed the commandement lib. 3. de amission great c. 6. Ans. This prooveth that they failed in faith not that their faith was utterly lost and extinguished for if Adam had no faith remaining to what purpose should God have propounded the promise of the Messiah to a faithlesse man Places of Exhortation 1. IN that God sanctified the Sabboth and rested therein from all his works he did it for our example that we therby should learne religiously to observe the Lords day 1. in abstaining from all bodily and servile workes 2. in keeping our selves undefiled and unspotted of all sinnefull works 3. in sanctifying it to holy exercises to the praise of God and our owne comfort 2 v. 7. In that God made man of the dust and put the breath of life into his nostrils man is here to learne humilitie by the consideration of his base and poore beginning and to remember how brittle his state is whose life is but a blast of the breath a puffe of the aire Isay 2.22 Cease from man whose breath is in his nostrils 3 Seeing that goodly garden of paradise replenished with such goodly plants and fruitfull trees is now destroyed and not to be found in earth we are taught to sequester our affections from all earthly delights and to seeke for a paradise much better in heaven 4 v. 15. Seeing man even in the state of his innocency was not to live idlely but God assigned him to keep the garden we are thereby admonished that now much more every man should occupie himselfe in some honest labour of a lawfull vocation 5 In that God made the woman out of man from whom shee had her beginning thereby is described the dutie of the wife to be obedient to her husband as her head and principall for whole cause shee was made 6 And seeing the woman is bone of mans bone and flesh of his flesh thereby the husband is put in remembrance to love tender and cherrish his wife even as his owne flesh 7. verse 18. It is not good for man to be alone in that God first taketh care to provide an helper for man before he saw his owne want and while Adam slept and thought nothing the Lord prepared him an helpe we see how Gods providence watcheth over us foreseeing for us many things which we see not our selves yea taking care for us while we sleep as it is in the Psalme Hee giveth his wel-beloved sleepe Psal. 127.3 Mercer CHAP. III. The Analysis or Method THis Chapter describeth the fall of man first his sinne and transgression from verse 1. to verse 9. then his punishment verse 9. to the end In their transgression is to be considered the tentation of Sathan verse 1. to verse 6. the seduction of the man and woman verse 6. thirdly the effects and fruits of their sinne verse 7 8. In Sathans temptation wee haue his subtill insinuation verse 1. the womans simple confession verse 2 3. the suggestion it selfe verse 4 5. In their seduction verse 6. first are set downe the inducements or provocation the goodnesse of the tree for meat the pleasantnesse to the eye the fruit thereof supposed to be knowledge then the pravarication or offence they did eat The effects of their transgression are shame which causeth them to cover their nakednesse verse 7. feare which maketh them to hide themselves verse 8. In the punishment there is first their conviction of the man and woman verse 9. to 14. then the malediction or curse denounced first then executed The sentence is denounced against the tempter or parties tempted The tempter is either the â—ccessary that is the serpent which was the instrument whose punishment is set forth verse 14. or the principall namely Sathan who is censured verse 15. The persons tempted first the woman is punished with sorrow in travaile subjection to her husband verse 16. secondly the man is judged the cause is first shewed his transgression verse 17. then his judgement in the cursing of the earth with thornes and thistles in cursing of man with misery in his life mortality in his end verse 19. The sentence lastly is executed in the expulsion of man out of Paradise verse 23. with the consultation going before verse 22. and his perpetuall exile from thence the Angels keepe the way to Paradise with a sword that Adam should not returne thither The difference of translations v. 1. the serpent was wisest S. wiser C. craftier than any beast cat heb gnarum subtill v. 1. yea hath God indeed said B. G. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quare wherefore hath God said S.H. it is true that God hath said Ch. quia because God hath said T.P. heb aph ci yea because Sathans abrupt beginning sheweth a long communication before and here hee giveth a reason as though God were not equall toward man in the prohibition c. v. 6. to be desired to get knowledge G.T.S. or to make one wise B. heb delightfull to behold aspectu delectabibile C.H. which was said before v. 8. the voice of the word of God C. the voice of God walking caet v. 8. in the coole of the day B.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at noone S. ad auram post meridiem in the coole aire after noone H. ad ventum in the wind or aire of the day T.P.C. heb lervach haiom the soft wind brought Gods voice unto them v. 11. unlesse thou hast eaten c. S.H. hast thou eaten caeter v. 12. the woman which thou gavest to be with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B.S.C. which thou gavest me G. gavest my fellow sociam H. allocasti didst place with me T. gâ—imads with me heb v. 15. he shall breake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G.S. ipsa she shall H. it shall breake ipsum T.B.P. heb his it shall that is the seed he shall observe thee from the beginning thou shalt observe him to the end Ch. thou shalt lye in wait for his heele H. bruise his heele caet v. 16. thy desire toward thy husband T.B. subject to thy husband G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy turning to thy husband S.C. subpotestate under the power of thy husband H. heb to shuchah desire lust
as the water in the red sea did or that though it were covered with water it might be preserved as the Olive tree whereof the Dove tooke a branch or that God might restore Paradise againe after the floud the first is presumptuous to imagine a miracle without warrant of Scripture and if it had beene so Noah needed not to have made an arke he and his sonnes and the cattell might have beene preserved there the second is not sufficient for though Paradise which is not like had beene so preserved yet Henoch must have beene drowned The third is frivolous for if the terrene Paradise had beene planted againe seeing it was situated in a knowne place in Mesopotamia it could not have beene hid In this question Pererius is an adversary to Bellarmine Senens and the rest that yet dreame of a terrene Paradise 5. Confut. Henoch shall returne into the world to die IT is also the constant opinion of the popish writers that Henoch shall come againe toward the end of the world and then shall die being to be slaine by Antichrist Pererius cum Bellarm. Cont. But this is contrary to the Apostle That Henoch was taken away that he should not see death neither was found Heb. 11.5 Ergo Henoch shall not see death nor bee found in a mortall state in earth whereas they object that place Heb. 9.27 It is appointed unto men that they shall once die The answer is ready like as they which are alive at Christs comming shall not die but be changed 1 Cor. 15. which notwithstanding shall bee in stead of death so Henoch was changed in his taking up though he died not a common death 6. Confut. Henoch shall not returne to preach repentance to the world COncerning the end and causes wherefore Henoch was translated 1. Wee admit that God hereby would put the righteous in comfort that notwithstanding the sentence pronounced against Adam there was a way of righteousnesse whereby to recover Adams lost state 2. To minister comfort to the afflicted members of Christ that they should not doubt but that their reward is with God as Habel though he had an untimely end yet lived with God as Henoch did thus Theodoret. 3. Wee refuse not the collection here of Thomas Aquinas that God both by Henochs translation before the law and Elias under the law would nourish the hope of life in his Church as by types representing the ascension of Christ in whom the promise of salvation should be accomplished These causes of Henochs translation may safely be received 4. But we neither thinke as it is in the booke of Wisdome which is no Canonicall Scripture and therefore we may safely dissent from it That hee was taken away lest wickednesse should alter his understanding for as he walked with God before God kept him in his feare and preserved him from evill so he could have guided him still as the Apostle saith He shall be established God is able to make him stand Rom. 14.4 speaking of the faithfull servants of God as Mathuselah the sonne of Henoch being the longest lived of all the Patriarkes continued righteous to the end 5. Neither is that surmise fit to be received that Henoch is kept alive to preach repentance in the end of the world and to maintaine the Gospell against Antichrist which is the common opinion of the papall professors For of Henochs preaching in the end of the world there is no mention in Scripture but only of the sending of Elias which is not understood of Elias person but of his spirit and zeale And this Elias the Angell expoundeth to be Iohn Baptist who should goe before Christ in the spirit and power of Elias And there is no such necessity that Henoch should be preserved so many yeares by miracle to that end seeing the Lord is able to raise up Prophets and Ministers as he did Iohn Baptist in the spirit of Elias and Henoch to maintaine the truth against the Pope and Antichrist which we see plentifully performed in these dayes 7. Confut. Of the Prophesie and booke of Henoch WHereas S. Inde in his Epistle vers 14. maketh mention of the Prophesie of Henoch the seventh from Adam which is not found in any other part of the Canonicall Scripture lest the adversaries might hereupon build their traditions and unwritten verities I will briefly declare what is to be thought of this Prophesie of Henoch 1. I neither thinke with Tertullian that there was any such propheticall booke of Henoch then extant who conjectureth that though it perished in the floud yet it might be restored againe by Noah thereunto inspired 2. Neither yet with Hierome that this booke of Henoch was an Apocriphall booke yet some part of it might be true which the Apostle might alleage For it is not like that the Apostle would derive a testimony from an hidden and obscure booke of no authority in the Church 3. Neither yet is it like as Michael Medina thinketh that there was no such booke at all under Henochs name for the fathers Origen Hierome Augustine doe in many places make evident mention that such a booke there was but thought it to be forged 4. And it is as unlike that the true book of Henoch was extant in the Apostles time which was afterward corrupted with fables and so rejected of the Church for then the Church would rather have purged the true booke from such errours and preserved the rest pure as they did discerne the true Gospels from the forged and adulterate Our opinion then is 1. With Augustine that the booke of Henoch which in his time was produced by Heretikes was altogether forged and no part of it of Henochs writing Non quod eorum hominum qui Deo placuorunt reprobetur authoritas sed quod ista non creduntur ipsorum not that saith he we refuse the authoritie of such men as pleased God but for that they were thought not to be theirs 2. We judge it not unlike with Origen that there might be such an authenticall booke of Henochs prophesie out of the which Iude did take his testimony which is now lost as some other parts of the Canonicall Scripture are as the books of God Nathan Iddâ— and other Prophets mentioned in the Chronicles 3. Or this prophesie of Henoch might be preserved by faithfull tradition in the Church of the Iewes which is approved by the Apostle But this is no warrant for other unwritten traditions unlesse some had the like Apostlike spirit to judge of them as Iudas had and further this prophesie of Henoch is a greeable to the Scriptures so are not many unwritten traditions urged by the Church of Rome 6. Places of exhortation 1. IN that the line only of the race of the faithfull is rehearsed in this chapter it both sheweth that God will alwaies have his church in the world and that in the most corrupt times God will have a remnant that shall
4. And yet Athenaeus reporteth that Hiero King of Sicilie caused a ship to be made of such bignesse that there went unto it as much timber as sufficed to make 60. other ships three hundred workmen beside labourers were employed one whole yeere in this worke there were in it three divisions one above another and twenty rankes of oares it had also within it a fish-pond wherein were great and small fish the received report of this great galliasse may move them not to be so incredulous concerning the Arke Vers. 10. Noah begat three sonnes c. Because Noah was five hundred yeare old before he begat any children and afterward abstained an hundred yeare for so long it was to the floud and begat no more children hence Pererius inferreth that the gift of continency is not impossible against certaine heretikes as he calleth them meaning protestants Contra. 1. It is untrue that we affirme this gâ—ft to be impossible but we say that it is rare neither is in every mans power to obtaine as they teach that any man that will may have that gift it followeth not because Noah had that gift of abstinence that all therfore are capable of it S. Paul saith every man hath his proper gift of god one after this manner another after that 1 Cor. 7.7 it is then a proper gift to some not common to all 2. And though Noah was a chast and temperate man in marriage yet it may be doubted whether he continued so long unmarried or did forbeare so long after 6. Places of exhortation and morall duties nt 1. Vers. 2. The sons of God saw the daughters of men that they were faire We see the fruits of such marriâ—ge as is enterprised only upon a carnall appetite and with persons of a diverse profession therefore the Apostle saith be not unequally yoaked c. 2. Vers. 3. My spirit shall not alwayes strive c. Gods mercy appeareth that threatneth before he punisheth that by his threatning men might learne to amend â—ut nobis correctis miâ—as ad opus minime perducat that we being amended his menacing need take no effect Chrysost. so the Apostle saith despisest thou the riches of the bountifulnesse of God c. not knowing that the bountifulnesse of God leadeth thee to repentance Rom. 2.4 3. Vers. 4. There were Giants By this we see that they which fall away doe run â—rom one extreme to another as these which were in outward profession the sonnes and worshippers of God falling away became cruell and outragious tyrants of such the Apostle saith that it is impossible that they which were once lightned if they fall away should be renued by repentance Heb. 6.5 6. 4. Vers. 9. Noe was a just man in his â—ime Though all the world even where Noe lived were given unto wickednesse yet the Lord preserved him We learne therefore that although we be environed on every side with the wicked yet we should not doubt but that the Lord is able to preserve his and that therefore as the Apostle saith we should shine as lights in the world in the midst of a naughty crooked nation Phil. 2.15 CHAP. VII 1. The Method THis Chapter hath two parts 1. of the entrance of Noah and the creatures into the â—rke from v. 1. to v. 10. 2. concerning the floud 1. God prescribeth what Noah should doe for himselfe vers 1. for the â—easts and fowles as touching their number of some to take seven of some â—wo for their kinde male and female vers 3. the reason expressed vers 4. Then Noah sheweth his obedience in entring himselfe vers 6.13 and the â—easts vers 8 9. the creeping things and fowles shew their obedience in comming vers 14.15 Gods providence in shutting of them up vers 16. 2. First the causes of the floud are set forth vers 11. secondly the manner in the time when it came after seven dayes vers 10 how long it prevailed forty dayes vers 12. how farre it exceeded vers 20. how long it continued before it abated that is an 150. dayes vers 24. thirdly the effects of the floud it beareth up the Arke vers 17. it destroyeth all flesh beside those in the Arke vers 21. to 23. 2. The grammaticall or literall sense v. 5. yet 7. dayes S. before 7. dayes that is expired T. after 7. dayes cater v. 4. I will destroy all the resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. all the substance caet heb teâ—hem a substance or living body any thing that riseth from the ground v. 8. the seven and twenty day S. the seventeenth day caet v. 10. and upon the seventh day T. after seven dayes caet v. 13 in this day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. in articulo in the point or article of this day H. Ch. in the selfe saâ—day B.G.T. in the body of this day heb gneâ—sem a body v. 14. every bird of every feather wanting in the S. the rest have it v. 16. God shut his Arke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without S. God shut him in deforis without H. God protected over him Ch. shut him in round about B. shut him in G. God occlusit pro eo shut up for him T. bagnado over him heb The explanation of doubts or theologicall explication QVEST I. Why Noah prayed not for the old world as Abraham did for Sodome Vers. 1. THey have seene righteous before me c. 1. He was not onely righteous in respect of men but before God his righteousnesse was in truth 2. Whereas before Moses added that hee was just and upright Gen. 2.9 the Hebrewes hence gather because he is not here also said to bee upright but only just that he is commended only because hee was not unjust and cruell towards men But seeing it is said he was just before God the other addition need not for God seeth the heart 3. The Hebrewes doe further extenuate Noahs faith some saying that he thought not that God would destroy the world but that he threatned onely some that Noah only prayed for himselfe and not for the world as Abraham did for the Sodomites and therefore for these his oversights hee afterward offered sacrifice But they blame Noah without cause the reason why he prayed not as Abraham did for others for that hee saw them incorrigible and already God had given sentence that the world should be destroyed but when Abraham prayed for Sodome no sentence was as yet gone forth against them The sacrifice which Noah offered afterward was an oblation of thankesgiving for his deliverance not a deprecation for any such particular offence Mercer QVEST. II. Of the difference of cleane and uncleane beasts Vers. 2. OF every cleane beast c. 1. Some beasts were counted cleane some uncleane not simpl◠〈◊〉 respect of their nature and creation for God saw that all things were good neither in regard onely of mans use because some were more fit for food than others but chiefly by the
Iudah that particular tribe and not the whole nation of the Iewes it should seeme that Iudah also in this place should be taken in the same sense 2. These words also of Iacobs prophecie untill Shiloh come may bee understood of that time when the certaine terme and number of years should be revealed of Shilohs comming which was shewed unto Daniel in the first yeare of King Darius Daniel 9.1 To whom Cyrus permitted the regiment of Babylon who reâ—gned together with him from which time there are reckoned 70. weekes that is 490. yeares which weekes begin in the first yeare of Cyrus when the Edict went forth for the returne of the Iewes and end in the passion of Christ at this time c. At this time Zerubbabel prince of Iudah was captaine of the people Ezra 2 2. and unto this time after the scepter was given to Iudah in David it was not removed but onely during the captivitie of Iudah when it is like also that the heads of Iudah bare the greatest sway over their brethren I leave this interpretation to the judgment of the learned neither doe I much insist upon it seeing the prophecie of Iacob rather aymeth at the historicall comming of the Messiah than the prediction of his comming 3. Some doe take the word shebet here not for a Scepter but for the tribe as Iunius and Oleaster translate the tribe shall not depart from Iudah this opinion may seeme probable for these reasons 1. the word is so taken in this chapter for a tribe vers 28. these are the tribes shibteâ—â— and it is very rare or not at all used in Moses for the scepter 2. Thus this prophecie was evidently fulfilled for till our Saviour Christs time the line of Iudah especially from David was exactly kept as may appeare by the genealogie set downe by S. Matthew and S. Luke but after Shiloh was come the policie and government of the Iewes was within one generation dissolved and the line and stocke of Iudah not regarded but shuffled and confounded with the rest neither can the Iewes tel at this day of what tribe they are descended I therefore herein approve of Calvins judgement who understandeth this prophecie of the policie and common-wealth of the Iewes which presently after the Messiahs comming was overthrowne 3. But it will bee objected that the tribe of Levi continued till Christs time as well as Iudah Perer. I answer that Levi was none of the 12. tribes neither had his peculiar lot as the rest had but according to the prophecie of Iacob hee was dispersed in Israel againe though some of the Levites kept their pedigree yet most of them could not prove their descent as it appeareth Ezra 2.62 these sought their writing of the genealogies but they were not found therefore were they put from their Priest-hood and further mention is made that the names of the chiefe fathers of the Levites were written unto the dayes of Iohanan and some of them to the reigne of Darius the last King of Persia Nehem. 12.22 23. it seemeth then that after that their genealogies were not kept 4. Some understand this prophecie of the 70. Elders called Sanedrim which were elected out of Iudah to whom the cognizance of the weightiest causes and establishing of lawes appertained who were of such supreme authoritie that they convicted Herod who hardly escaped the sentence of death for his contumacie these Sanedrim continued untill Herod who not long before Christs birth rooted them all out and then Herod himselfe was absolute King sir Mercer This interpretation joyned with the former I preferre before the rest for in this sense Iudah shall be taken for the particular tribe and the word shebet signifieth sometime the authoritie of the Judge and magistrate as Iudg. 5.14 Amos 1.6 The meaning then of this prophecie is that Iudah should bee possessed of the regall or at the least the chiefe authoritie untill Messiah come QUEST XIV Of the abundance of vines and wine promised to Iudah Vers. 11. HE shall binde his asse foale to the vine c. 1. Wee doe not with Oâ—kelos by the asse and foale understand the parents and children that should cleave unto the law as tyed to the vine and by the washing of their garments in wine that the Princes should bee cloathed in purple by the eyes the hills which should bee full of vines and by the teeth the fields white with corne 2. Neither need wee here run to allegories as to make the binding of the asse to the vine to insinuate the calling of the Gentiles to Christ and by the blood of the grape to understand the blood of Christ by the which wee are washed from our sinnes by the eyes the Prophets and Apostles by the teeth the Doctors and Pastors of the Church whose office it is to prepare the spirituall food for the people 3. Nor yet is that mysticall sense proper to this place to signifie the abundance of spirituall knowledge in the Church under Christ. 4. And with Hierome literally to understand the colt which the Apostles found tyed which they loosed and brought to Christ seemeth to be forced 5. Wherefore the meaning is no more but this to shew that in Iudahs lot there should bee vines of that greatnesse as they might serve to binde their asses unto Perer. and they should be as common as shrubbes and bushes to the which they use to tye their Cattell Iun. Calvin And that they should bring their asses to their vineyards to load them with grapes Mercer Yea and such plenty of wine they should have that they might use it in stead of water to wash their garments Mercer and it should bee excellent wine such as maketh the eyes of them that drinke it red and such store of good pastures should bee in Iudahs portion that they might eat milke in great abundance Iun. QUEST XV. Of the situation of Zabulun Vers. 13. ZAbulun shall dwell by the sea side 1. Iacob rehearsed not his sonnes according to the order of their birth for Zabulun was the tenth sonne first he nameth the sonnes of Leah together then the sonnes of the concubines Zabulun is set before Isachar who was the elder in respect of the situation of the countrey for Isachar had his lot betweene Zabulun and Dan Mercer Zabuluns border did not extend to Zidon for it is like mention would have beene made thereof Iosh. 19. where the dwelling of Zabulun is bounded Perer. Neither is the meaning that they should only traffike with the Sidonians as Andr. Masius but that their side and coasts should bee over against Sâ—don situated by the sea and full of havens Iun. 3. This tribe of Zabulun was famous because of the mount Tabor where Christ was transfigured and the citie Nazareth where Christ was conceived Luke 1.26 and brought up Math. 2.23 there also Christ began to preach Matth. 4.15 to the people that sat in darknesse he began there where was greatest need for they that dwell
hee were rude in speech yet he was not so in knowledge 2. Cor. 11.6 the power of S. Pauls speech consisted not in eloquence of words but in the wisdome of the spirit so Moses though defective in the manner of elocution yet might speake with gravity and wisdome and so bee powerfull in words 9. Wherefore notwithstanding this or what else is objected the most probable opinion is that Moses had some naturall impediment of speech as appeareth both by his owne excuse by the Lords answer by the coadjutorship of Aaron his brother an eloquent man vers 14. and because Moses after this saith he was a man of uncircumcised lips and whereas he saith here nor since thou hast spoken to thy servant his meaning is that if at this time when God spake unto him who was able to take away all impediment of speech yet his infirmity remained much more was it like afterward to continue Iunius QUEST VIII How God is said to make the deafe and dumbe Vers. 11. WHo hath made the dumb or the deafe 1. Wee refuse here the fables of the Hebrewes that when Pharaoh had appointed one to kill Moses he was striken blind that he could not see Moses and Pharaoh became both deafe and dumbe that though he espied Moses escape yet hee could not speake to have him stayed but it is evident by the story that Moses fled before hee was apprehended The Lord here speaketh in generall not of any one dumbe or deafe but that as hee sendeth these infirmities upon man so also hee is able to heale them 2. And although these infirmities are evill in respect of nature yet God is the author of them because they are good also in respect of the end which is to humble man and bring him to repentance and to set forth the glory of God as our Saviour saith of the blind man that his blindnesse came that the workes of God might be shewed upon him Simler QUEST IX How and wherefore the Lord was present with Moses mouth Vers. 12. I Will be with thy mouth 1. Although Moses was no eloquent man in outward speech as humane eloquence is accounted yet there was in him a grave and divine eloquence such as the Apostles were endued with the Lord promiseth the assistance of his spirit and to bee present with his mouth 2. But the impediment of his tongue the Lord doth not altogether take away both that Gods glory and power might appeare and that Moses should see how needfull the helpe and society of his brother was neither did Moses pray unto God to heale that infirmity but only useth it as an argument to decline his calling Simler QUEST X. Whom Moses meaneth that he would have sent Vers. 13. SEnd by the hand of him whom thou shouldest send 1. Lyranus thinketh that Moses meaneth his brother Aaron who was elder than he and fitter for his eloquent speech but no mention was made yet of Aaron whom Moses knew not to be alive as may be gathered vers 18. till the Lord first spake of him and promised hee should assist him 2. Rabbi Selomo taketh that hee meaneth Iosuah whom God revealed unto him should be the man that was to lead Israel into the promised land But beside that Iosuah is not yet spoken of this request of Moses would have shewed some emulation or envy toward Iosuah 3. Many of the ancient writers as Iustenus Martyr Tertullian Cyprian with others thinke that Moses here speaketh of the Messias that should be sent into the world so also Perer. But this seemeth not to be so fit both for that Moses not being ignorant of the prophesie of Iacob concerning the comming of Shiloh and how the Lord promised that he would raise up a Prophet like unto him Deus 18.18 which is understood of Christ could not yet expect the comming of the Messiah and this request for the comming of the Messiah proceeding of faith would not have provoked the Lords wrath Therefore Eugubinus opinion though Pererius checkt him for it is not herein to be misliked that neither would have those places of Scripture which are understood of the Messiah to bee referred to others for that savoureth of Judaisme nor yet that which is spoken of others to be applied to Christ which also would bewray curiosity and superstition 4. Therefore the plaine meaning of Moses is that wheâ—â—as God might find out many more fit than himselfe he would send by their hand that is ministery so he aimeth not at any one in particular to be sent but any other whosoever QUEST XI Whether Moses sinned in his so often refusall seeing God was angry with him Vers. 14. THen Iehovahs wrath was kindled 1. Neither doe we consent to some Hebrewes that doe aggravate Moses sinne as distrusting Gods word and therefore some say hee was punished in being deprived of the Priesthood which was given to Aaron some in that he was not suffered to enter into the land of Canaan Contr. But neither was the first a punishment for Moses still was the chiefe and gave Aaron direction and it was a comfort to Moses to have such a coadjutor and beside Aaron was the elder to whom the priesthood appertained Neither was Moses offence here the cause why he entred not into the land of Canaan but his disobedience at the waters of strife Simler 2. Neither on the other side is their opinion found that doe justifie Moses herein and commend his humility in refusing so weighty a calling as Gregorie who by Pauls example would have us ready to suffer adversities and by Moses to refuse prosperity And Hierome commendeth Esaâ—es readinesse after his lippes were purified and Moses unwillingnesse being guilty to himselfe of his owne infirmity Contra. 1. In that God was angrie with Moses it is evident he offended 2. And as S. Paul was willing to suffer adversity because it was Gods will the spirit so testified every where of him that bands and persecution did abide him so Moses should not have refused this charge seeing God so often had signified his will unto him 3. And if Esay did well after the Lord had purged his lippes being before unwilling to shew his readinesse then Moses did not well who after the Lord had promised to be with his mouth yet still persisted in his refusall 3. Thostatus granteth that Moses sinned yet it was a veniall and small sinne because wee reade of 〈◊〉 punishment that followed Cajetanus is of the same opinion and his reason is taken from the phrase here used The wrath of God was kindled as when a man is moved suddenly of choller than of set purpose Contra. In some sense we confesse that both this and all other of Moses sinnes and of all the elect are veniall in respect of Gods mercie in Christ that pardoneth them but otherwise in it owne nature neither this nor any other sinne is pardonable for the wages of sinne is death Rom. 6.23 in the justice of God 2.
Neither was this sinne of Moses veniall that is a light and small sinne for such sinnes the Lord passeth over in his children but here he was angry with Moses If the Lord should bee angry with every small sinne and oversight of his children who should abide it 3. The forbearing of punishment sheweth not the smalnesse of the sinne but the greatnesse of Gods mercie 4. Cajetanes observation is false for the same phrase â—ichar aph Iehovah Iehovahs wrath was kindled is used upon occasion of great sinnes as when the people murmured Numb 11.3 and lusted for quailes vers 33. the same words are there put 4. This then may safely be held that although Moses at the first might in humility disable himselfe yet after God had given him satisfaction to all his doubts upon his foure severall refusals first for his owne insufficiencie and the greatnesse of the businesse Chap. 3.11 Secondly because they might inquire after Gods name Chap. 3.14 Thirdly he excuseth himselfe by the incredulity of the people Lastly by his owne imperfection of speech yet after all this to stand still upon his refusall sheweth no small infirmitie in Moses as it may appeare by the effect because God was angrie with him yet Gods anger is not such against his children as against the wicked for there he is angry and punisheth here he is angrie and rebuketh but withdraweth not his favour for immediatly the Lord concurreth with Moses desire and giveth him his brother to be his assistant Simler So that Gods anger here is as when the father is angrie with his child or one friend with another which notwithstanding is no breach of friendship QUEST XII Why Aaron is called the Levite Vers. 14. AAron thy brother the Levite 1. This is not added because the Priesthood should have belonged to Moses the Leviticall order to Aaron but that Moses was deprived of that honour for refusing his calling as Rabbi Salomon Pellican 2. But because there might bee other Aarons not of Levie this is expressed by way of distinction that Moses might know that the Lord did meane none other Aaron but his owne naturall brother of Levi Iun. Simler 3. And this might bee also a reason thereof because the Lord purposed to annex the Priesthood to Aaron and his posteritie Osiander QUEST XIII How Moses is said to be as God to Aaron Vers. 16. THou shalt bee to him in Gods stead This sheweth 1. that Moses should bee superior unto Aaron as his Prince as the Chalde Paraphrast and Aaron as his Chancelor Moses should give him direction from God what to speake Osiander 2. By this also Moses authority is signified by the which as in Gods place he ordained Aaron to be the high Priest Pellican 3. Likewise he is as God that is a wise counsellor and full of Gods spirit to whom Aaron should resort for counsell Vatab. Genevens 4. And as Aaron was Moses spokesman to the people so Moses should bee Aarons mouth to consult with God so the Septuagint and Latine read Thou shalt be for him in those things which appertaine to God 5. But Moses in another sense is said to bee Pharaohs God Exod. 7.1 not only to declare Gods will unto him but to execute Gods judgements upon him Genevens QUEST XIV Whether Moses did well being called of God in taking his leave of his father in law Vers. 18. THerefore Moses went and returned to Iethro 1. Some doe charge Moses here with an oversight that he presently dispatched not into Egypt but first tooke his leave of his father in law for Iacob went away without Labans privity and S. Paul saith that hee did not consult with flesh and bloud after he was called Galath 1. 2. Contra these examples are altogether unlike for Laban was unfriendly to Iacob and he feared he would worke him some displeasure and Iacob was then at his owne hand and kept sheepe for himselfe and beside he had in a manner sold over his daughters to Iacob and used them as strangers But Moses had a kinde and loving father in law he then kept his sheepe as hee covenanted and he entertained Zipporah still as his daughter and therefore Moses could not in humanity but take his leave of him 3. S. Paul consulted not with any for the approbation of his calling being therefore fully assured neither doth Moses conferre with Iethro to any such end but only to performe the office of humanity Simler 4. Wherefore the calling of God doth not take away civill duties toward parents and kindred saving where they are an impediment to our calling in which case wee are rather to forsake father and mother than to disobey God 5. Moses therefore taketh his leave of Iethro both because he purposed to carry away his wife and children and for that he had before covenanted to stay with Iethro chap. 2.21 Ferus QUEST XV. Why Moses concealed from Iethro the principall end of his going LEt me goe and returne to my brethren 1. Moses concealeth from his father in law the principall cause of his journey which was the calling of God both for that he sought Gods glorie and not his owne Ferus lest he should have seemed to boast of his visions Osiander and he doth keepe it secret of modesty least he might be thought to be a vaine man in telling such incredible things 2. In saying he went to see whether his brethren were alive and to visite them he dissembleth not though he went to doe more and it is evident by taking his wife and children with him that Iethro knew hee purposed not only to visite them but to stay there so that it seemeth likely that Moses imparted so much of his purpose concerning his stay there Simler and in generall also that he went for the comfort and profit of his brethren as Iosepus but in particular he kept secret the end of his going 3. Iethro being a good man would not hinder so charitable a worke though he had speciall use of him Ferus especially having such experience of the fidelitie and wisedome of Moses that without great cause he knew he would not desire to depart from him Simler QUEST XVI Whether God spake to Moses in Midian beside that vision in Horeb. Vers. 19. ANd Iehovah said to Moses 1. Some thinke that this sentence is transposed and that God thus spake unto Moses before he had moved his father in law Genevens Pellican But although such transposing of the order be usuall in Scriptures yet heere it need not to bee admitted for God might often appeare to Moses to confirme him Iun. and this was said in Midian the other vision was in Horeb the distinction of the place sheweth them to be divers apparitions Simler 2. The Lord to encourage Moses taketh away all doubts and telleth him that all which sought his life as well Pharaoh as the pursuers of the bloud of the slaine were dead Iun. And thus much Moses might impart also to his father
procureth divers plagues as here Moses feareth lest the people if they should not offer sacrifice and doe service unto God should be punished Simler So the Apostle affirmeth that the Corinthians were chastised some with sicknesse some with death for unreverent receiving of the Lords supper 1 Cor. 10.30 2. Observ. Many receive the Gospell joyfully at the first but after fall away Vers. 21. THe Lord looke upon you and judge At the first this people when Moses brought them a joyfull message of their deliverance were glad and thankfully received that gladsome tidings chap. 4.31 But now being more vexed and oppressed than before and not seeing their present deliverance they murmure against Moses Such is the propertie of many in these dayes that are content to receive the Gospell as long as it bringeth ease and prosperitie with it but in time of adversitie they fall away Ferus whom our Saviour compareth unto seed sowne in stony ground which as soone as it riseth is parched away with the heate of the sunne Matth. 13.5 3. Observ. The Gospell falsly challenged to be the cause of Gods judgements Vers. 21. YE have put a sword into their hand to slay us They lay the fault upon Moses and Aaron and make them the cause of their trouble So Achab charged the Prophet Elias that he troubled Israel Thus the heathen Idolaters accused the Christians as the causes of the plagues and famines that were in the world as blind superstitious people doe now lay the like imputations upon the Gospell whereas their superstition and Idolatrie procureth Gods judgements Simler 4. Observ. In the time of affliction we must fly unto God by prayer Vers. 22. MOses returned to the Lord c. By which example wee are taught in all our afflictions and necessities to have recourse unto God by prayer as the Apostle prescribeth If any man be afflicted let him pray Iam. 5.13 So the Prophet saith For my friendship they were my adversaries but I gave my selfe unto prayer Psal. 109.4 5. Observ. Some things fall out in shew contrarie to Gods promises in the beginning to trie our faith Vers. 23. ANd yet thou hast not delivered thy people The Lord after he hath made gracious promises to his servants doth suffer some things contrarie thereunto to fall out for the time for the triall of their faith and patience God promiseth unto Abraham to multiplie his seed as the starres of heaven and yet afterward bid him sacrifice his sonne in whom the hope of his seed was So God promised the Israelites prosperous successe against Benjamin yet at the first they were twice overcome David was annointed King in Sauls place yet hee was persecuted of Saul and driven from his countrie for a while but at the length the Lord made good to the full all his promises toward him Perer. CHAP. VI. 1. The Argument and method THis chapter hath two parts the first is a declaration or rehearsall of the charge which the Lord giveth unto Moses which containeth a double commandement or commission the first to goe unto the Israelites to promise them deliverance unto vers 20. The other unto Pharaoh to vers 14. In the former three things are shewed 1. The foundation of the peoples deliverance which consisteth in the power of God vers 3. his promises made to the fathers vers 4. his compassion upon the afflictions of the people vers 6. 2. The promise followeth partly to deliver them out of bondage vers 6.7 partly to bring them into the land of Canaan vers 8. 3. The effect is shewed that the people because they were afflicted hearkened not unto him In the other commission first the Lords commandement is set downe vers 11.2 Then Moses refuâ—â—â— vers 12. 4. The renewing of the commandement In the second generall part by way of digression is inserted the genealogie of Moses who came of Levi wherein first briefly the genealogie of the two elder sonnes of Iacob Ruben and Simeon is set downe vers 14.15 to make a way for Levi. Then the genealogie of Levi is expressed and of his three sonnes of Gershom vers 17. Merari vers 19. of Kohath and of his sonnes Amram of whom came Moses and Aaron who are specially insisted upon vers 25. to the end and of Izzari vers 21. and Vzziel vers 22. 2. The divers readings Vers. 3. I appeard c. in the name of God almightie I.G. in God shaddai V. as an almightie God B. being their God S. but the word name is fitly supplied as the other part of the verse sheweth but in my name Iehovah c. But in my name Iehovah was I not knowne B.G.I.V.A.P. better than my name Adonai H. my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. S. Vers. 7. That I Iehovah bring you out from the burdens of the Egyptians B. G. cum caeter rather from being under the burdens A. that ye be not subject to the burdens I. Vers. 8. Which I did lift up my hand to give it A. B. H. better than upon the which I lift up my hand to give it L. S. P. for upon is not in the text or for the which V. for also is added or which with lâ—ft-up hand I sware to give I. I sware is inserted Vers. 12. Gave them a commandement to the children of Israel V. L. I. or commanded them to the children of Israel A. P. better than concerning the children of Israel B. the preposition el signifieth to or then gave them a charge to goe to the children of Israel G. S. to goe is added Vers. 14. Chenoch and pallâ— A.P. rather than Chanoch I. for it is hatephpathah where pathah is assumed to sheva to helpe to pronounce it and it is better expressed with e than a as the Septuag Hanoch so also V.L. for it is expressed with the some points with the other Henoch Gen. 5. and rather than Henoch S.L.V.B.G. for it is written with cheth which is rather expressed with ch than h. Chetzron I. rather than Hesron L. B. or without an aspiration Esron S. or Hetzron V. or Chezron A P. The first letter is cheth which is as much as ch the other tsadi which is expressed by â—z Vers. 16. Kehath I. B. A. P. rather than Caath L. S. or Cahat V. or Kahath G. for it is with sheva which soundeth e. Vers. 18. The yeeres of the life of Kohath I.V.L. cum caeter rather than Kahath lived B. G. Vers. 25. Pinchas I.A.P. not Pinhas V. or Phinees L.S. or Phinehas G. for the middle letter is cheth ch but because of the better sound the last is used Vers. 27. These are they that spake to Pharaoh and in the end of the verse This is that Moses and Aaron I. V. L. S. cum caeter better than these are that Moses and Aaron which spake B. G. Vers. 29. And it was what day the Lord spake I. V. A. P. better than in the day that the Lord
much away Simler 4. Now further it is to be observed that this 15. day of the second moneth when Manna was given was the same day which was prescribed for them to keepe the Passeover in that were uncleane Numb 9. signifying thus much that the true Manna was not given to the Jewes which observed the first legall pasch but to the Gentiles which were uncleane through their filthy Idolatry Christ the true Passeover was offered and this was the second pasch under the Gospell which succeeded the first pasch under the Law Ferus ex Gloss. ordinar QUEST III. Whether all the children of Israel murmured Vers. 2. ANd the whole congregation of the children of Israel murmured 1. The word Lun here used signifieth to persist as also to murmure but the latter is more proper they persisted obstinate and opposed themselves by their murmuring against Moses and Aaron 2. It is like that there were some godly persons among them that murmured not as Caleb and Ioshua but because they were but few in respect of the rest all are said to have murmured Lyran. and even the Saints also are not without some infirmities Ferus 3. The whole congregation therefore is said to murmure both because it was generall throughout the campe and in regard of the manner they assembled tumultuously against Moses and Aaron and shewed their discontent Simler 4. It is added in the desert to shew the cause of their murmuring the place where they were was barren and dry and yeelded no hope of any succour or comfort Iun. And beside their wretched nature appeareth that being in such misery and distresse which should have stirred them to prayer they fell to murmuring Simler 5. This famine then which they endured was the more grievous in these three regards because all their provision which they had brought out of Egypt was spent and there was small hope of any new supply in that vast and barren desert and beside the multitude was so great that a little provision would not suffice Borrh. 6. So for this cause all the congregation is said to murmure both to include the Levites who also murmured with the rest and there were beside other strange people mingled with the Israelites who set them on worke to murmure as we reade Numb 11.4 Tostat. quaest 1. QUEST IV. How they are said to have murmured against Moses and Aaron here and afterward against the Lord. AGainst Aaron and Moses Yet afterward verse 8. they are said to have murmured not against them but against the Lord the reason is this 1. Because they were the servants and Ministers of God and he which murmureth against Gods Ministers contemneth God himselfe Genevens And Moses so saith Vt adversus illum se scirent murmurasse qui illos miserat That they should know that they had murmured against him who had sent them August quâ—st 59. in Exod. 2. They are said then to murmure against Moses and Aaron because their speech was directly against them and to them but in effect it was against the Lord because not Moses and Aaron but the Lord had brought them out of Egypt which the Israelites repented them of and were discontented with Lyran. and beside that which they murmured for the want of flesh and of bread Moses could not give them but God Thostat quaest 1. QUEST V. Of the grievous murmuring of the Israelites Vers. 3. O That we had died by the hand of the Lord c. These murmuring and obstinate Israelites doe diversly offend 1. In their ingratitude in extenuating the benefits which they had received upon every occasion they looke onely unto their present state and place where they were and thinke not of the place of bondage whence they were brought Pellic. 2. They preferre carnall things before spirituall the flesh-pots of Egypt before the glorious presence of God who now shewed himselfe visibly among them Ferus 3. They preferre their miserable bondage in Egypt with their grosse flesh-pots before their glorious liberty being in some want whereas men will even with the losse of their lives redeeme their liberty Marbach 4. Yea they untruly accuse Moses and Aaron as though they had brought them out for their destruction whereas they did therein nothing of their owne head but as the Lord directed them Ferus Pellican 5. Yea they call their glorious vocation from bondage to liberty a death and destruction Borrh. QUEST VI. How the Israelites are said to have fit by the flesh-pots of Egypt WHen we sate by the flesh pots 1. The word sir signifieth both a pot and a thorne because they used to hang their pots upon hookes of iron or wood like unto thornes and so the meaning is that they sate by the pot hangers whereon they used to hang their pots Oleaster 2. Some thinke this is spoken because they had flocks of cattell in Egypt whereof they might have fed if they would but they did rather use to eat of fish and fowle which they had there in abundance Gloss. ordinar 3. But though the Egyptians abstained from the flesh of bullocks and sheepe it is like the Israelites had their fill and their fitting by the flesh pots both noteth their security Lyran. and their carnall voracity and greedinesse Sedebant affectuoâ—e They sate gaping over the pots Tostat. They had cattell in the desert but if they should have eaten of them they might soone have killed them all up 4. But it is very like that they speake somewhat lavishly in the commendation of Egypt as Dathan and Abiram did call it a land that flowed with milke and hony Numb 16.13 of purpose to disgrace and diminish the true praise of the land of Canaan which indeed was the land that flowed with milke and hony 5. Some thinke further that they had no such store of cattell in the wildernesse because of the want of pasture oâ— that they spared that kinde of flesh lest they should want for sacrifice but it is not like that this people had any such religious thought at this time therefore it is more probable that they longed not for such kinde of flesh which was at hand but for the flesh of fowles such as they used to eat in Egypt and they wanted now for the nature of discontented people is to loath such things as they have and to covet and desire that which they have not and in that the Lord giveth them quailes it seemeth hee satisfied their owne desire but to their further hurt in sending that kinde of flesh which they lusted after Sic fore Gloss. Ordinar QUEST VII In what sense the Lord saith he will raine bread from heaven Vers. 4. I Will cause bread to raine from heaven 1. Some thinke that by bread is understood generally any kinde of nourishment after the manner of the Hebrew phrase Gloss. ordinar Lyran. Oleaster But Augustines reason overthroweth this interpretation Nam isto nomine carnes complectuntur ipsa enim alimenta sunt for so also the flesh
other his historicall commentaries which are likewise mentioned chap. 34.17 Deut. 31.9.22 Iun. Calvin Simler This same charge is likewise registred by Moses Deut. 25.17 Galas 6. This the Lord would have committed to writing for these causes 1. That a thankfull memorie should still be retained in time to come of this great deliverance 2. That the people of God should know the sentence denounced against Amalek which should be executed in due time Simler 3. And that Saul who was to performe this service should with better courage and boldnesse set upon that enterprise Ferus QUEST XX. Why Moses is commanded to rehearse it to Ioshua Vers. 14. REhearse it or as the Hebrew is put in the cares of Ioshua 1. Moses is bidden to intimate this to Ioshua because he was to be his successor Iun. 2. Some thinke that this was the thing which he should rehearse to Ioshua how Moses by his prayer and the lifting up of his hands obtained the victorie which Ioshua was not present to see Pellican But it followeth in the next words what it was namely the sentence of God for the utter extirpation of Amalek 3. That both it might be an incouragement to Ioshua against the rest of Gods enemies seeing that they which made the first attempt are thus judged of God Simler As also to be a caveat unto Ioshua and the Israelites that they should make no league or peace with this nation which before the Lord stood accursed Tostat. 4. In like manner God will have it written in every faithfull mans heart that he hath ordained the Devill and his Angels and all our spirituall enemies that wee should be at perpetuall defiance with them Ferus Rupert 5. Neither was this charge given to Ioshua that they should beare still in mind this injurie which was offered them by the Amalekites but that they should thinke of the judgements of God against them it is one thing to remember private wrongs another to beare in mind the judgements of God given in charge QUEST XXI Whether Amalek were wholly destroyed by Saul Vers. 14. I Will utterly put out the remembrance of Amalek c. Tostatus here affirmeth thus Nomen Amalechitarum totaliter periit tempore Saulis That the name of the Amalekites did wholly perish in the time of Saul quast 7. in Exod. But this appeareth to bee otherwise for after that time when Saul was sent against Amalek 1 Sam. 15. and after that Tostatus saith Non fuit populus Amalechitarum c. There was 〈◊〉 more people of the Amalekites wee find that the Amalekites burnt Zildag Davids Citie 1 Sam. 30.2 Some therefore thinke that the meaning is that the Lord would overthrow and destroy statum dominium the state Kingdome and dominion of that nation Pellican But the words are more generall hee would put out the remembrance or memorie of Amalek 3. The truth then is this that God gave indeed a charge unto Saul utterly to destroy Amalek and if Saul had done his faithfull endevour at that time there had not beene any left But Saul being negligent to execute the Lords commandement onely the destroying those Amalekites that were nearest and made resistance letting them alone which were farther off Iun. 1 Sam. 15. Martyr 1 Sam. 27.8 David afterward perfected what Saul had omitted did smite Amalek 1 Sam. 27.8 afterward he put to the sword the whole host of the Amalekites letting none to escape saving 400. which rode away upon camels 1 Sam. 30.17 And after this we find no great exploit done by that nation but by little and little they were rooted out according to the sentence of God here decreed against them QUEST XXII Of the building of the Altar and the name thereof Vers. 15. ANd Moses built an Altar and called it Iehovah nissi 1. Moses by the example of the godly Patriarkes built an Altar whereon to offer sacrifice unto God and to shew his thankfulnesse for this great victorie Simler 2. There was yet no setled Priesthood ordained but the right of sacrificing belonged unto the first borne as mention is made afterward of certaine young men of the children of Israel which were sent to offer sacrifice chap. 24.8 Now Moses though he were not the first borne Aaron being elder than he yet he was extraordinarily consecrated of God both Prince and Priest to offer sacrifice who consecrated Aaron afterward for the Priesthood Tostat. 3. The name given unto this Altar signifieth Iehovah is my banner which name some thinke was not given to the Altar but is referred to the sacrifices there offered Calvin And so the Chalde interpreteth that hee worshipped God upon that Altar Tostatus saith that the name of God is incommunicable and cannot be given unto the creatures but complexè with some other addition as Gen. 22. Abraham calleth the mountaine The Lord will be seene but this observation is not alwayes true for Iakob called the Altar which he set up in Sechem The mightie God of Israel without any other addition where notwithstanding the word Altar must be supplied The Altar of the mightie God of Israel Iun. As we use commonly to say We will goe to S. Andrewes meaning the Church so called Oleaster So the word Altar is to be supplied here The Altar of Iehovah my banner Simler QUEST XXIII Of the meaning of these words The hand is upon the throne of Iah Vers. 16. THe hand is on the throne of Iah 1. Here the Latine translator readeth very corruptly manus solius Domini the hand is of the Lord onely for manus super solium Domini the hand is on the throne of God and the Interlineary glosse giveth this note upon it Omnia opera nostra operatur in nobis He worketh all our works in us which is a true note but upon a wrong text 2. Iunius in his last edition doth understand it of Amalek reading thus Because the hand of Amalek was against the throne of Iah that is against his people But here Amalek is thrust into the text and Iunius himselfe hath reversed that interpretation in his Analysis inclining to their opinion that take this to be the forme of an oath which the Lord taketh for the assurance of this sentence against Amalek 3. Some by the throne of God understand the heavens and make this the meaning that as the covenant with the heavens is sure so this decree against Amalek Ex Simler 4. Others by the hand upon the throne understand the power and majesty of God which with an outstretched hand shall bee revenged of Amalek Iunius in his first edition Tostat. Lyran. Galas 5. Some by throne interprete the Church of God which is as Gods seate and resting place which hee will defend against all the adversaries thereof Ex Calvin 6. But the fittest interpretation of all is this that God as by the lifting up his hand to heaven and laying it upon his throne doth sweare that he will have continuall warre with Amalek for as men
a Court consisting of so many which would have tended rather to confusion than setling of order the text saith that all these were heads of the people some were made rulers of 1000. some of 100. some of 50. c. vers 25. These divers names of rulers then have not relation to the number of the Judges but to the divisions of the people over whom they were set 3. The most usuall and received opinion is that this distribution of Officers was made according to the computation of those in the campe which were fit for warre who from 20. yeare to 60. were numbred to 600000. and above Numb 1. Lyran. Iun. But this is not like for whereas these officers were appointed not for military discipline but for the deciding of controversies and questions which might grow among them by this account all under 30. yeare and above 60. which were not meet for warre should be excluded whereas questions might arise among both the younger but especially the elder sort as well as among the rest Tostat. 4. Some thinke that this division was not in respect onely of the limits of the Judges but to reduce the people into order and to distribute them into their severall ranks and divisions because it is not like that such a multitude of suits should arise among them as that they needed so many officers for the rulers over tens in 600000. would come to 60000 Simler But it appeareth by Iethros motion that in this division he onely intended the peace and quietnesse of the people and Mosesâ—ase â—ase that they might without any great travell have their controversies ended neither is it like there were so many officers for not over every ten persons or polleâ— was an officer set but over every ten families as now shall be shewed 5. Wherefore this account of thousands hundreds c. might be made three wayes either reckoning those onely which were fit for warre which kind of account is before removed or by every single person and poll as they counted for the eating of the paschall Lambe chap. 12. and for the gathering of Manna chap. 16. But neither was this account here followed for then women and children should bee here reckoned whereas the one were under their parents and the other under their husbands government and their controversies might be ended at home and need not bee brought before the Judges The third way remaineth that this computation was made according to the families that over every ten families an officer should bee set Tostat. So by this meanes a goodly order was established that every Tribune or millenary officer had under him ten Centurians that iâ— officers over hundreds and every Centurian had under him two rulers over fifties and every ruler over fiftie had under him five which were set over ten Ferus Iosephus saith further that there were bands appointed of thirties and twenties but there is no such thing in the text QUEST XXI Of the number of these officers and of their continuance and succession Vers. 22. LEt them judge the people at all seasons 1. Concerning the number of these officers it is uncertaine Lyranus thinketh there were six hundred Tribunes or millenarie officers and six thousand Centurians and three score thousand set over tennes which number is rightly taken according to the summe of six hundred thousand But it is shewed before that in that number containing the summe onely of those which were fit for warre divers are not comprehended over whom the Judges were set for compounding of their controversies and therefore by that proportion the summe and number of the Judges cannot be taken And so it cannot certainly be defined the number of the families being not knowne over the which these officers were appointed how many these Rulers were in all Tostat. 2. In that they are said to judge at all seasons both the time of continuance in their office is signified which was during their life untill they were made unfit by reason of their age for then it is like they gave over their government as the Levites were freed at fiftie yeares from the service of the Tabernacle As also their diligence and attendance upon their office is noted that dayly and continually unlesse upon solemne and festivall dayes they attended the causes of the people 3. It is also evident that this Magistracie did not descend by succession from the father to the sonne but was conferred by election for whereas it is required that they should be good men fearing God and endued with other vertues this could not be perpetually observed if the sonnes had succeeded their fathers for a good father may sometime have a bad sonne as Hezekiah had Manasseh and an evill father may have a good sonne as Aâ—moâ— begat Iosias Ex Tostat. QUEST XXII The difference betweene Moses office and the rest Vers. 22. BVt every great matter let them bring to thee 1. There were two reasons why the great causes were reserved unto Moses hearing both because he was a Prophet and so consulted with the oracle of God and beside he was the chiefe Magistrate as in all Common-wealths appeale is made unto the Prince Simler 2. The greater matters were of two sorts either such as were of a divers kinde which concerned the worship of God and ceremonies of religion which wholly belonged unto Moses and the other Officers were not to meddle with them or else they were of the same kinde wherein the other used to deale but difficult and hard matters wherein they were to require Moses judgement as they did about the punishment of the blasphemer Levit. 24. and the violater of the Sabbath Numb 15. Tostat. 2. The smaller causes which were referred to the under Officers were pecuniary and civill causes the greater as capitall were reserved for Moses hearing for in these causes if there were any aggrievance the sentence might be reversed but when the sentence of death was inflicted it could not bee revoked therefore it is like that none was put to death without Moses consent and direction 3. In giving this advice Iethro intendeth two things both the case of Moses in dividing the burthen with others and the profit of the people that should not be wearied by this meanes by long attendance Tostat. qu. 8. QUEST XXIII Of the meaning of these words And God commmand thee Vers. 23. IF thou doe this thing and God so command thee 1. The Latine Translator readeth thus If thou doe this implebis imperium Deiâ— thou shalt fulfill the commandement of God whereof there may bee two senses given first that Iethro doth insinuate that this device and councell is of God the other that by this meanes he shall be able to discharge his office in governing and taking care for the people which thing God had commanded him Tostat. But this translation differing from the originall which hath and God command thee neither of these interpretations can stand 2. Some make this the sense if thou
for that heathenish conceit of the Philosopher that vertue is not properly said to be in women it is contrary to that position of the Apostle that in Christ there is neither male nor female Galath 3.28 the spirit of God can plant grace and vertue in the hearts of women as well as of men nay often the Lord chuseth the weake things of this world to confound the mighty things 1. Cor. 1.27 And the examples of so many vertuous and good women in the Scriptures of Sara Rebecca Anna the Shunamite and the rest in the old of Marie Anna Martha Lydia Dorcas and many other in the new Testament doe evidently confute that prophane paradox of the Philosopher 4. And to deliver the regiment of women from the Cardinals vile and impure slaunder this country and nation of ours as is hath found the government of a woman the worst in the late Marian persecutions when more good men and women Saints of God were put to death than in any three Kings reigne beside so have we seene it in the next change the best of all other Princes reignes that went before famous Queene Elizabeths government as for flourishing peace honourable fame and name enriching of the Land subduing of forraine enemies enacting of good lawes may be compared with the reigne of any former Kings So for the advancing of true religion increasing of learning propagating the Gospell none of her predecessors came neere her That as the refining of coine being reduced from base money to pure silver and gold was her honour in the Civill State so the purging of religion according to the purity of the word of God in the Church shall bee her everlasting fame in the world and is her eternall reward with God 4. Confut. That Christ shall have no Iudges under him at the latter day but shall be the only Iudge himselfe Vers. 22. LEt them judge all small causes Origen upon these words hath this private conceit Hanc sâ—guram Iudicum non solum in hoc seculo sed etiam in futuro servandam c. 〈◊〉 this forme of Iudges shall be observed not only in this world but in the next And then he alleageth that text Matth. 18.28 That when the Sonne of man shall sit in the throne of Majesty yee which have followed me in the regeneration shall sit upon twelve seats and judge the twelve tribes of Israel Whereupon he inferreth that Christ at the day of judgement shall appoint other Judges beside himselfe Qui judicent populum de mineribus causiâ— c. Which shall judge the people in smaller causes referring the greater to him The Rhemisnis and Romanistes whose manner is to scrape all the refuse of the Fathers affirme likewise That the faithfull shall judge and give sentence with Christ at the latter day wresting the same text in Matthew to the same purpose Contra. 1. The Apostles and Saints are said indeed to judge the world but not in that sense as Christ is said to be the Judge of the world but as he saith his Word shall judge them at the latter day Ioh. 12.48 that is be a witnesse against them so the Word preached by the Saints in their life and their conversation following the same shall be a witnesse against the world and so their condemnation like as in the processe of judgement here in earth the evidence that is brought in and the witnesses produced are said to condemne the guilty partie and to judge them though the Judge only give sentence Thus Ambrose fitly expoundeth this phrase Iudicabunt Sancti hunc mundum quia exemplo fidei illorum perfidia mundi damnabitur The Saints shall judge the world because by example of their faith their perfidiousnesse shall be condemned 2. For otherwise if Christ should observe the same forme which Moses did to appoint coadjutors because he alone sufficed not this were to derogate from his all sufficient power who needeth not as man any assistants or fellow helpers Vers. 22. Every great matter let them bring to thee Upon this president the Romanistes would ground the papall reservation of cases from whom no appeale say they is to be made as there was not from Moses Tostat. quaest 11. in 18. cap. Exod. Contra. 1. There is great difference betweene the reservation of matters to Moses and of certaine cases to the Pope for Moses was set over but one nation which at this time encamped together within the compasse of not many miles and so they might with ease bring the weighty causes to him But the Pope challengeth to be the supreme Judge over all the world and so without infinite trouble the greater causes cannot be brought unto him 2. Moses judgement was sought for because hee could not erre having often conference with God to direct him as the Pope hath not and this Testatus confesseth Romanus pontifex c. The Roman Bishop though he have great power sometime is not a man very vertuous and though he be because he hath not God present to answer unto all his demands facilius errare potest he may more easily erre therefore that is but a foppish and fawning conclusion of the Canonists that the Pope hath Omnia jura in scrinio pectoris All lawes in his breast 3. Whereas Iethro intended in this device the peoples ease not to goe farre for their causes and Moses ability to performe his office neither of these inconveniences is helped in making appeales to Rome for neither is the Pope able to amend all such causes and the people would be infinitely molested to be hurried to Rome 4. And if it were not for the advantage of the Court and Consistory of Rome they would desire to bee eased rather of than cumbred with such appeales But Moses herein only sought the profit of Gods people not his owne Simler 6. Morall Observations 1. Obs. To take heed of idle and vaine talke Vers. 8. THen Moses told his father in law c. Moses did conferre with Iethro about the wondrous workes of God which the Lord had wrought for them Vnde arguuntur hi qui vanis colloquiis delectantur They then are reproved which are delighted with vaine talke Ferus Which may serve as a good motive in our dayes to cut off idle if not very prophane conference when wee meet remembring ever that of idle words we must give an account B. Babington 2. Observ. Workes must be joyned with faith Vers. 12. THen Iethro tooke burnt offerings c. Having beene thankfull in words now he addeth deeds for S. Iames calleth that a dead faith where workes want if we joyne both these together as Iethro did we shall fully give assurance both to others and to our selves of our true faith B. Babington 3. Obs. That we should doe all our workes as in Gods sight Vers. 12. THey came to eat bread with Moses father in law before God Hereupon Origen well noteth Sancti manducant bibunt in conspectu Dei c. The
Arke and Tabernacle were apart so that it seemeth in that confused and unsetled estate that the Law in that behalfe concerning the place of sacrifice was not so strictly observed QUEST XXII Whether it was lawfull to sacrifice before the Arke and at the Tabernacle while they were asunder NOw the place where the Lord did put the memoriall of his name was in the Tabernacle and Arke while they were placed together and when they were in two divers places it was lawfull to sacrifice before either of them 1. That it was lawfull to sacrifice where the Arke was is evident by the practise of the men of Bethshemesh that offered sacrifice at the returne of the Arke from the land of the Philistims 1 Sam. 6. So David sacrificed before the Arke when he brought it from the house of Ebed Edom 2 Sam. 6. and the reason is because the name of God was invocated or called upon where the Arke was 2 Sam. 6.2 And from the mercie seat which was upon the Arke of the Testimony did the Lord use to speake and give answers Numb 7.89 2. Likewise that it was lawfull to sacrifice where the Tabernacle was while the Arke was away is apparent 1. Because there was the brasen Altar whereon they offered their burnt offerings before the dore of the Tabernacle Levit. 17.6 which Altar followed alwayes the Tabernacle and not the Arke as Salomon found the Arke at Jerusalem but the Tabernacle with the furniture thereof he fetched from Gibeon 2 Chron. 1.3 4 5. 2. Where the Ministers of the Altar the Priests and Levits were there was it lawfull to offer sacrifice for they gave their attendance to that end but most of the Priests and Levits remained with the Tabernacle as Ahimelech with 85. more were at Nob where Saul put them to death while the Arke abode in the house of Abinadab who consecrated his sonne Eleazar to keepe it 1 Sam. 7.1 who alone sufficed not for all sacrifices and oblations of Israel it seemeth therefore that most of their sacrifices were brought then to the Tabernacle though the Arke at that time were in another place 3. Beside after the captivity of Babylon when the Arke was no more to be seene as some thinke hid by Ieremy 2 Macchab. 2 but as is most like lost in the captivity or burnt with the Temple they used to offer sacrifices for after the captivity they restored and renewed such necessary parts and implements as before were in Salomons Temple and were burnt together with the Temple they made like unto them afterward as mention is made of Luk. 1. how Zacharie burned incense before the Lord which was upon the golden Altar likewise Matth. 27. the vaile was rent which divided the most holy place from the Sanctuary when Christ gave up the ghost and seeing they offered sacrifices for which cause some sold doves in the Temple whom Christ cast out Matth. 12. they had also the brasen Altar only the Arke they had not for seeing the Tables of stone the pot of Manna and Aarons rod were all missing for the keeping whereof the Arke was principally made they had no cause to make a new Arke there being no farther use or service for it Tostat. quaest 43. QUEST XXIII How long the Arke was severed from the Tabernacle NOw because mention is made before of the parting and separation of the Arke and Tabernacle it shall not be amisse to shew how long the Arke was absent from the Tabernacle which time will be found to be not much under 100. yeeres as may bee gathered thus after the Arke returned from the country of the Philistims it remained in the house of Abinadab 20. yeeres 1 Sam. 6. and all the time of Samuels government and Sauls reigne who made 40. yeeres betweene them Act. 13.21 whereof those 20. yeeres were part then it was removed by David about the 8. yeere of his reigne to the house of Obed Edom where it continued three moneths and from thence to the house of David in Jerusalem where it stayed 32. yeeres and 11. yeeres more under Salomons reigne for when hee had finished the Temple in the 11. yeere of his reigne 1 King 6.38 he brought the Arke from Davids tent which hee had pitched for it into the Temple 2 Chron. 1.4 So all these yeeres being put together 40. yeeres of Samuel and Sauls government 40. yeeres under David and 11. yeeres of the reigne of Salomon will make 91. yeeres whereunto adde those seven moneths during which time the Arke so journed among the Philistims 1 Sam. 6.1 In which compasse and continuance of yeeres the Arke had these sundry removes first it being carried from Shiloh was seven moneths in the countrey of the Philistims from thence it was carried to Bethshemesh where 50. thousand and 70. persons were slaine for looking into the Arke 1 Sam. 6. then it removed to Kiriathiearim 1 Sam. 7. from thence to the house of Obed Edom and so to the house of David 2 Sam. 6. where it stayed till Salomons Temple was built these were the setling places and mansions of the Arke after it was severed from the Tabernacle till they were joyned together againe saving that sometime the Arke upon some speciall occasion was removed for a while as when they went out to battell as 1 Sam. 14.18 and so was brought to the place againe Sic fere Tostat. qu. 42. QUEST XXIV Of the removing of the Tabernacle AS the Arke was thus removed up and downe so also was Moses Tabernacle for first it was carried from place to place as long as the Israelites pitched their tents in the wildernesse and after they were come into the land of Canaan the Tabernacle remained a long time in Gilgal for thither came the Gibeonites to Ioshuah in Gilgal Iosh. 10. after that it was set up in Shiloh Iosh. 18.1 where it continued all the time of the Judges untill Samuel who understanding by the Spirit of prophecie that the Lord had rejected Shiloh removed the Tabernacle to Nob where Saul put 85. Priests to the sword from thence it seemeth the Tabernacle was translated to Gibeon where it continued untill Salomons Temple was finished from thence Salomon brought it into the Temple 2. Chron. 1.3 Tostatus qu. 42. QUEST XXV Of the places where it was lawfull or unlawfull to sacrifice NOw concerning the places wherein it was lawfull to sacrifice this distinction is to bee observed 1. That the ordinary place was in the Tabernacle when the Arke and it were together and both at the Tabernacle and before the Arke when they were divided as is before shewed 2. Extraordinarily it was lawfull for the Prophets to sacrifice elsewhere as did Samuel David Elias as is before declared quest 20. being thereunto directed by the Spirit of God 3. But in the high places it was unlawfull to sacrifice and therefore those Kings are commended which tooke away the high places and those reproved being otherwise good Kings that suffred them to remaine 4.
Testament which both command us to love our enemies Therefore Chrysostome is deceived who thinketh that those precepts Thou shalt love thy friend and hate thine enemie terrenâ— carnali populo secundùm tempus datae sunt were given unto the earthly minded and carnall people according to the time and that Christ gave another rule in the Gospell to love our enemies for it is evident that this law commandeth us even to love our enemies And the Wise-man more evidently in the Proverbs sheweth the same chap. 25.21 If thine enemie be hungrie give him bread to eat if he be thirstie give him water to drinke c. Therefore we see that Christ in the Gospell non ferat novam legem sed veterem tantum exponat doth not make a new law but onely expoundeth the old Lippoman That therefore was no precept of the law but the Pharisies glosse That they should love their friends and hate their enemies QUEST VIII Whether it is to be read Thou shalt helpe him or lay it aside with him Vers. 5. THou shalt lay it aside with him 1. The most doe here reade Thou shalt helpe him up with it This sense followeth Calvine Cajetane Osiander Paguine as the like law is extant Deut. 22.4 Thou shalt lift them up with him But the word ghazab is seldome found in that sense but signifieth ordinarily and properly to leave or forsake 2. Therefore it is best translated Thou shalt leave or lay aside the burthen that the asse which cannot rise under his burthen it being put aside may the better stand up upon his legges But this sense being retained there are divers readings used and interpretations given 1. Some reade it with an interrogation Wilt thou indeed leave it with him Vatablus Oleaster and so understand here a negative to answer the interrogation Nequaquam No thou shalt not 2. Some reading this clause without an interrogation and understand it of the leaving or laying aside of his hatred or enmitie So the Chalde 3. But the best reading is to pronounce it without an interrogation as Montanuâ— and to referre it to the burthen of the beast as is before shewed omnino depâ—nito cum eo put it aside together with him that is thine enemie Iunius 4. And though mention be made onely of easing the asse under his burthen yet all other the like kinde of helpe is understood as if the beast be otherwise in danger as like to bee strangled or drowned whether hee have a burthen or not in these cases 〈…〉 QUEST IX How the poore mans cause is perverted in judgement QUEST IX Against lying in judgement and how it may be committed QUEST XI Who are meant here by the just and innocent Vers. 7. THou shalt not slay the innocent and the righteous 1. This is to be understood of slaying by giving sentence against such judicially for out of judgement neither is the guiltie and unrighteous person to be slaine Cajetane 2. R. Salomon by the innocent understandeth him that is cleere in his owne conscience but yet condemned by false witnesses that the Judges in this case when an innocent partie goeth from them condemned if any doe stand up to cleere them as Daniel did for Susanna they should be heard By the just he would have understood him that is indeed guiltie but yet freed in publike judgement that in this case if any doe appeare to prove him guiltie hee should not be admitted c. But the righteous and innnocent are here taken for all one as it may appeare by the opposite part I will not justifie a wicked man the innocent and righteous is set against the wicked And beside it is as acceptable to God to punish the wicked man as to cleere and set free the innocent 3. Cajetane and Tostatus make this difference Mundus est qui non commisit hòmicidium c. Hee is the cleane and innocent man which hath not committed murther adulterie or any such crime he is the just and righteous man which hath done some just thing or some good worke But this distinction is here too curious and unnecessarie for men use not to bee brought in question for their good works but for evill whereof they are either justly or wrongfully accused and so David taketh both these for the same Psal. 4.8 Iudge me O Lord according to my righteousnesse and according to mine innocencie that is in me 4. God therefore here forbiddeth Judges to condemne the innocent for guiltie as Naboth was Susanna and Ieremie with the rest of the Prophets Gallas 5. Judges are not to condemne the innocent Etiam si à superiori Iudice jubâ—â—mur c. Though they should be commanded by the superiour Judge as the Elders of Israel put Naboth to death at the commandement of Iezabel Lippoman QUEST XII In what sense God is said not to justifie the wicked FOr I will not justifie the wicked 1. Some make this to be the meaning of this reason that God would have Judges looke unto him in whose place they are that as God doth not justifie the wicked nor condemne the righteous so neither should Judges Marbach Pelarg. 2. R. Salomon maketh this the sense according to his former exposition taking the just for him which is so in the triall of mans judgement yet guiltie in his conscience and before God that yet the Judge should not put such an one to death for though he be freed by the judgement of man yet he cannot escape the hands of God he will not justifie him But this exposition is overthrowne before that a just man is not here taken in that sense 3. Therefore this rather is a menacing speech that God will be avenged even of the unrighteous Judge Iun. Quicunque impie facit sive suo sive alieno arbitrio c. Whosoever doth wickedly either of his owne minde or following anothers direction the Lord will punish it Lippoman QUEST XIII Whether a Iudge ought alwayes to follow the evidence when he himselfe knoweth the contrarie BUt here ariseth a great and weightie question whether a Judge knowing in his owne conscience that the man which is accused before him is innocent and yet he is by the witnesses and other evidence found guiltie whether he is bound to give sentence according to the evidence against his owne knowledge and whether in so doing he sinneth not 1. The affirmative part is maintained by Thomas Paulus Burgens Tostatus who putteth in these cautions that the Judge knowing the partie to bee innocent as a private person yet is to use all meanes to have the truth come to light as by giving some secret intimation to the partie accused how to defend himselfe by fifting and examining the witnesses narrowly to see if he can make them to disagree and so overthrow their testimonie and if all this will not serve to referre the matter to the superiour Judge but if he have no superiour then hee is bound to give sentence secundum allegata according to
Judges and pervert their words then it is not safe to receive any gift in that kinde which is given for the furtherance of ones cause No it is not lawfull for a Judge to take a gift to give right judgement Nam de vendâ—tione justi judicii veniretur ad venditionem nequissimi Lest from selling of just judgement they should fall to sell unjust judgement Tostat. And as it is unlawfull to sell justice so it is also to buy as S. Paul might have beene delivered for a reward Act. 24.25 but he chose rather to answer at Rome And in the ancient Church they were noted which did give money for their liberty that they might not be compelled to be present at the Gentiles idolatrous sacrifices Simler 4. So then howsoever the Canon law and the practice of the Church of Rome doth tolerate small gifts yet it is the safest way not to accept of any at all And herein the ancient Romane lawes are to be preferred which as is extant in their 12. Tabulae capite puniendum Iudicem c. did decree that Judge to be punished with death which tooke money to give sentence in a cause Dioclesian also made a Law that a sentence pronounced by a corrupt Judge ipso jure infirmam esse by the Law should be void and to be suspended by appeale Lystat being asked why he received not gifts of the Messerians answered Quia in lege justitiae peccatur Hee should have offended against the Lawes of justice Innocentius also hath a good saying speaking of corrupt Judges Vos non attenditis merita causarum sed personarum non jura sed munera non quod ratio dictet sed quod voluntas affectet non quod licâ—at sed quod lubeat c. pauperum causam cum mora negligitis divitum causam cum instantia promovetis c. You doe not consider the merit of the cause but of the persons not right but gifts not what reason enditeth but what will affecteth not what is lawfull but what you list c. the cause of the poore you neglect by delaying the cause of the rich you are diligent in promoting therefore Tostatus here resolveth and concludeth well that howsoever the Canons doe tolerate the receiving of small gifts yet it is better Si volunt effugere conscientiae scrupulum ut nihil omnino accipiant If they will avoid the scruple of conscience that they take nothing at all 5. A gift then is of great force it prevaileth much as the Wise-man saith in the Proverbs chap. 17.8 A reward is as a stone pleasant in the eyes of them that have it it prospereth whither soever it turneth As a precious stone shineth every way so a gift is available to any purpose Gifts doe much hurt in private matters as Amphiarans wife being corrupted with a precious jewell betrayed him and Procris chastity was overcome with a gift but in publike affaires gifts doe much more hurt as well in civill as Philip King of Macedonia non tam armis quam auro expugnavit libertatem Graecia did not so much by force and armour as by gifts and treasure overthrow the liberty of Greece As also in Ecclesiasticall matters where simonie doth as much hurt as bribery in the Common-wealth for they which by corrupt meanes attaine to the great preferments of the Church must needs also corruptly administer the same Aâ— the Prophet Ezechiel noteth the false Prophets which for handfuls of barley and peeces of bread did prophesie false things chap. 13.18 Simler Therefore seeing the Spirit of God hath set it downe that gifts and bribery doe corrupt and blinde Nimia eorum est impudentia c. They are very impudent and shamelesse that will make their boast notwithstanding that though they receive gifts they can give right judgement Gallas QUEST XVII Why strangers are not to be oppressed in judgement Vers. 9. THou shalt not oppresse a stranger 1. Some thinke that this is a repetition of the former Law chap. 22.21 Thou shalt not doe injury to a stranger that it may appeare quanta cura domino sint peregrini c. how carefull God is of strangers Lippom. And because the Israelites were given to be inhumane and hard toward strangers as the Jewes are to this day that contemne all people beside themselves the Lord saw it necessary often to inculcate this precept Simler But rather I thinke with Cajetane and Gallasius that this is a new Law Illud communiter hoc specialitèr datur judicibus testibus accusatoribus That was given in generall this in particular to Judges witnesses accusers 2. And to this end God so provided in his wisdome that the Israelites and their fathers should be strangers and sojourners in other countries as in Canaan and Egypt ut captivitatis peregrinationis miseriam discerent to learne by experience what the misery of captives and strangers was that they might the better know how to have pity on the like Nemo libentius hospitem sine tecto suo introducit hospitio c. No man more willingly receiveth him into his house that wanteth lodging than he that was sometime without lodging himselfe no man sooner feedeth the hungry and giveth the thirsty drinke than he that felt hunger and thirst himselfe c. August 3. And whereas it is added You know the heart of a stranger the meaning is how full of care and griefe they are that you need not afflict them more Simler that they are destitute of friends and had need to be so much the more pitied Tostat. and seeing strangers are no inhabitants but such as passe thorow the country they should not be stayed nor hindred ut iter suum posset exequi that they may finish their journey Lyran. You know also by your selves their hearts how ready they are to call unto God for helpe against their oppressors as you did in Egypt Simler QUEST XVIII Of the divers festivals of the Hebrewes Vers. 10. SIx yeeres thou shalt sow thy land c. The Hebrewes had divers kindes of festivall dayes which all tended to the honour of God Now impendimus honorem Deo c. wee doe give honour unto God either for an eternall benefit and so they had juge sacrificium every dayes sacrifice or for some temporall which is either generall as of our creation in remembrance whereof they kept the seventh day holy or of our preservation ideo erat festum Neomemae therefore they kept the feast of the new Moone every moneth or speciall as of some speciall benefit and deliverance in remembrance whereof they had their festivals of weekes as Pentecost of moneths as the seventh moneth of yeeres as the seventh yeere and the seventh seventh yeere which was the Jubile Thomas QUEST XIX Why the land was to rest the seventh yeere Vers. 11. BVt the seventh yeere thou shalt let it rest c. 1. The land is said to rest in two respects First in a metaphoricall sense as we are
three conditions the first is touched by Hierome Non solum Divinitutem Patris c. posse oculos carnis aspicere sed mentis That not onely the Divinitie of the Father but neither of the Sonne or holy Ghost can the eyes of the bodie see but of the minde c. So also Athanasius as he is cited by Augustine Deum omnino esse invisibilem c. nisi in quantum Spiritu mente nosci potest That God is altogether invisible but as he may be knowne in the Spirit and minde c. These then at this time saw not with their bodily eyes the essence of God but certaine visible signes onely and demonstrations of his presence Secondly we shall have a more full sight of God in the next world than in this as Augustine saith Nemo potest in hac vita videre sicuti est No man can see him in this life as he is Eâ— promittitur sanctis in alia vita To see God in his nature is promised in the next life c. So also Gregorie Quamdiu hic mortaliter vivitur c. As long as we live in this mortall life God cannot be seene in his nature c. Thirdly yet fully the Divine nature shall not be comprehended of the Saints no not in the next life as Augustine to this purpose citeth Ambrose interpreting that place of the Apostle Who onely hath immortaliter c. whom never man saw neither can see c. Si natura ipsim est invisibilitas sicut incorruptibilitas c. If it appertaine to the nature of God to be invisible as well as to be incorruptible that nature shall not be changed in the next world of invisible to become visible because he cannot of incorruptible become corruptible c. And againe upon those words of the same Apostle To the King everlasting immortall invisible c. hee writeth thus Vnde ego non audeo ista distinguere c. Therefore I dare not divide or distinguish these things which the Apostle hath joyned together to say To him that is incorruptible for ever in this world and the next but invisible not in the next world but onely in this Contrarie then to this orthodoxall doctrine of the Fathers agreeable to the Scriptures are these ventrous and bold positions That wee shall in the next life participate with Christs Godhead and be made capable of his Divine substance That there is not any thing of Gods which his Saints shall not see In which assertion Augustine doth directly oppose himselfe to all such Dogmatists and Novelists in these words Non quia Dei plenitudinem quisquam non solum oculis corporis sed vel ipsa mente aliquando comprehendit Not because the fulnesse of God any can comprehend at any time not onely with the eyes of the bodie but with the minde it selfe c. for it is one thing to see another to comprehend the whole in seeing c. Totum comprehenditur videndo quod ita videtur ut nihil ejus lateat videntem c. The whole is comprehended in seeing which it so seene that no part thereof is hid from the seer c. Here Augustine evidently testifieth that God cannot wholly be seene unlesse nothing in the Godhead should be hid unto us which here he manifestly denieth 6. Morall observations 1. Observ. Honour in this life no signe of Gods favour Vers. 1. COme up thou and Aaron Nadab and Abihu c. These two which are bidden to come up with Moses and Aaron afterward were slaine with fire from heaven which sheweth that preferment in this life is not alwayes a signe of Gods favour but that the wicked are often exalted and lifted up that they may have the greater fall as the Lord said he 〈◊〉 appointed Pharaoh to shew his power in him Ferus 2. Observ. We must 〈◊〉 upon the Lord 〈◊〉 patience Vers. 16. THe seventh day the Lord called to Moses God would not at the first call unto Moses but maketh him to wait six daye Ne 〈◊〉 familiaritate superâ—iret Lest he should was proud by too much familiaritie Oleaster Vt discamus patienter ferre c. And that we may learne to beare it patiently if God at the first doe not answer to our desire Lippoman As S. Paul therefore be sought the Lord thrice that the temptation of his flesh whereby he was buffered might depart from him 2 Cor. â—â— 8 3. Observ. Sufficient deputies to be left in the Magistrate or Ministers 〈◊〉 absence Vers. 14. IN that Moses leaveth Aaron and Hur in his place It sheweth that the like 〈◊〉 in Ministers God would blesse to leave able deputies in their place when they have just cause to be absent and the contrarie fault he will severely punish 〈◊〉 〈◊〉 4. Observ. The 〈◊〉 of fasting and prayer CHAP. XXV 1. The Method and Argument IN this Chapter Moses beginneth to set forth such generall ceremonies as belonged to the Tabernacle then instituted for the publike service of God there are two parts thereof the preparation to vers 10. the description to vers 40. 1. In the preparation these things are expressed in the charge which God giveth to Moses 1. Who shall offer the things required namely the people vers 2. 2. What they shall offer vers 3 4 5 6. 3. To what end vers 8. 4. After what manner vers 9. 2. In the description First the Arke is appointed to be made both the bodie thereof 1. Of what matter vers 10. 2. Of what measure vers 10. 3. With what ornaments it must be overlaid with gold vers 11. 4. What adjuncts and appendants both of rings and barres vers 13 14 15. 5. And of the use thereof vers 16. As also the cover of the Arke 1. The matter vers 18. 2. Measure vers 18. 3. The fashion with Cherubims how to be made vers 19. and how to be placed vers 20. 4. The place of the cover vers 21. 5. The use vers 22. Secondly the Table is described 1. The matter 2. The measure and forme vers 23. 3. The parts thereof the crowne vers 24. The border vers 25. The rings vers 26. 4. The appendants the barres v. 28. 5. The appertenants the dishes cups goblets vers 29. 6. The use to set the Shew-bread upon vers 30. Thirdly the Candlesticke is appointed to bee made 1. The matter and after what manner to bee wrought of gold beaten with the hammer vers 31. 2. The parts six branches three on the one side and three on the other vers 32. 3. The forme and fashion with boules almonds knops and flowers to v. 37. 4. The use thereof vers 37. 5. The appertenances the snuffers and snuffe-dishes vers 37. 6. The quantitie of a talent of gold all this must be made vers 39. 2. The divers readings Vers. 4. Fine linnen G. rather than cotten or bombasine I. or silke caeter shas H. Vers. 5. Badgers skinnes I.V.A.P.C. or skinnes of
A reason was given of those things which were inquired So also Ribera because it was fat idicum it prophesied of things to come Procopius because rationalis animi pars c. the reasonable part of the minde is placed in the heart which the breast-plate covered Vatablâ—s giveth this reason Quia exactaratione consideranda erant c. Because the things therein as the Vrim and Thuâ—miâ—â— were exactly and with deepe reason to be considered of the high Priest But this descanting upon the word is here superfluous seeing the Hebrew word coshen signifieth a pectorall or breast-plate and not as the Septuag and Latine translate 2. It is then called the breast-plate of judgement not as the Hebrewes because the high Priest found therein what the judgement of God was in that matter which was inquired upon for it shall afterward be shewed that the Vrim and Thummius were not given to that end nor yet because the high Priest in all weighty matters of judgement did put on the Ephod with the breast-plate Marbach for by that reason it might as well be called the Ephod of judgement neither because Aaron should in judgement have the people in remembrance when he went into the holy place Oleaster But it was therefore so called for that the high Priest did put it on when he consulted with the Lord about the causes of the people to give right judgement as Numb 27.21 He shall aske counsell for him by the judgement of Vrim before the Lord Iun. QUEST XX. Of the fashion of the breast-plate Vers. 16. FOure-square shall it be The breast-plate is thus described 1. For the manner of workmanship it must be of broidered worke like the Ephod 2. For the matter five things are required to the making thereof as before in the Ephod gold blew silke purple skarlet fine twined linen 3. For the forme and fashion it must be foure square every side of even length as appeareth by the foure orders of the stones and double it must be that it might be of more strength to hold and receive the stones ut firmius substaret auro that it might be the stiffer for the gold and precious stones Pellican 4. For the quantity it was an handbreadth which was halfe a cubit that is twelve fingers for if it had beene but the small handbreadth that is foure fingers it had not beene sufficient to cover the breast before Montan. Ribera Pelargus 5. The ornaments also of the pectorall are set forth which were twelve precious stones set in foure rankes or rowes QUEST XXI Of the twelve precious stones their names colours qualities and congruitie with the twelve Tribes Vers. 27. A Rubie Topaze and a Carbuncle in the first row In the severall application of these stones these foure things shall be observed 1. The name 2. The colour 3. The vertues and qualities 4. The congruity with the tribes of Israel A Rubie The first stone is called odeus of adam which signifieth to wax red Iosephus calleth it the Sardonix the Septuagint the Sardie it is most like to be the Rubie Montan. Genevens 2. The colour of it was red Oleaster as the signification of the word is rather than yellow of the colour of fire as Iunius taketh it for Pyrâ—pus the Carbuncle a precious stone like fire 3. They say it repelleth feare and cheareth and maketh bold Tostat. sharpeneth the wit and stancheth bloud at the nose Magirus 4. This stone they say stood for Ruben Montanus maketh an allusion betweene Ruben and the Rubie but Ribera giveth this reason that as the Sardie is red and somewhat of a fiery colour so he went into his fathers concubine igne libidinis incensus fuit and so was set on fire with concupiscence A Topaze 1. The Hebrew word is pitdah in which there are three radicall or principall letters p t d which being transposed t. p d make topad or topaz not much differing in sound Montan. It is so called of the place where it was found Topasos in Aethiopia Marbach Or the Isle Topazon gave the name to it as Plinie lib. 37. cap. 8. so called of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to seeke because it was much sought for Gloss. interlin would have it called Topazium as if we should say topadium that is of all colour but there is no reason of that etymology 2. Some take it to be of greene colour Montan. And so some of the Hebrewes thinke it to be the Smaragd Ribera out of Plinie lib. 37. cap. 8. alleageth that in greenenesse of colour it exceedeth all other precious stones But it is rather of yellowish colour mixt betweene gold and skie colour Isider Etymol 16. Tostat. Gloss. interlin There are two sorts of it one of the colour of gold which is more precious the other like unto saffron which is of the second sort Marbach And it seemeth to be of yellow colour because Iob 28.19 the Topaze of Aethiopia and the fine gold are named together 3. It is availeable against phrensie and lunacie and melancholy as Diascorides 4. Simeon is resembled to this stone not so much ob animum prasentem for his present and resolute minde which Ribera would have signified by the greene colour as because he was inflamed with ire and rage when he slue the Sichemites A Carbuncle 1. Iosephus with the Septuagint call it the Smaragd so also Iunius Vatabius the Chalde also and Latine Interpreter but that stone is of greene colour it seemeth rather to be the Chrysolitâ— Montan. or the Carbuncle Genevens The word is bareketh derived of barak which signifieth to lighten 2. It was then a precious stone that sparkled and glistred as the lightening which could not be of greene colour though the Smaragd be commended for the exceeding glistering brightnesse in so much that a Romane Emperour is said to have seene in his Smaragd the sword players as they did fight But because barak signifieth lightening as Ezech. 1.13 Out of the fire went barak lightning this stone being named thereof may better be taken for the Carbuncle or Chrysolite 3. The Carbuncle is of such exceeding brightnesse that it giveth light and shineth in the darke 4. Hereunto some resemble Levi Montan Tostat. But it is more like that Levi was omitted because the high Priest of Levi who was to weare this glorious breast-plate might stand for the whole Tribe then Iudah was rather named in the third place Ribera Pelarg. whose royall power streaming glory and princely dignity is more lively set forth in the shining Carbuncle or glistering Chrysolite Pelarg. than in the greene smaragd as Marbach And whereas the Carbuncle is so called of the similitude of fire licèt ignes non sentiant although these stones feele no fire themselves Plin. 37.7 by this property Messiah the Prince of Juda is shadowed forth who in that respect may be called apyrotus not to be vanquished or overcome with the fire of affliction Of his government as the Prophet saith
worthily bee left 4. And will they have us to follow them in manners also The Pope and his Cardinals no marvell give such good example of life that it is pitie that they are not imitated They that know Rome and the generall prophanesse and licentious living there though never so much addicted to the Popish religion I think would be ashamed to follow their conversation 5. This ramme signifieth Christ by whose blood only we are purged our eares hands and all other parts sanctified of whom the Prophet speaketh Isai. 50.4 He will waken mine eare as the learned it is blaspemie therefore to applie it to Peter he sanctifieth not the eare Christ indeed healed the eare which Peter cut off I hope they will not say that Peters bloud doth sanctifie them 6. Oleaster giveth a better sense of this place Nihil aliud hujusmodi sanguinis respersione adumbrari video quam Sacerdotum punitionem c. I see nothing else shadowed forth by this sprinkling of bloud than the punishment of the Priests Si negligentiores in audiendis ejus mandatis c. If they should be negligent in hearing Gods Commandements and in the executing of their ministery c. Let the Pope and popelings therefore looke unto it that they smart not for it one day in neglecting Gods Commandements in respect of their owne traditions 4. Controv. Of the elevation of the host and of the signe of the crosse Sa. Vers. 24. THou shalt shake them to and fro The Latine text readeth Thou shalt sanctifie them elevating or lifting them up Whereupon Sa in his annotations would ground the elevation of the host in the Sacrament and Lyranus and Tostatus observe that the Priest shaking them to and fro and lifting them up and downe in this motion made as it were a signe of the crosse in the aire Contra. 1. Who taught them to borrow their ceremonies from the figures and types of the Law If such rites as shadowed forth Christ be still to be used to what end died Christ The Jewes that thinke Christ not yet to be come have some colour in retaining their legall ceremonies but seeing Christians doe beleeve that Christ the body and substance of the Law is come in him all those shadowes are determined 2. Neither was it yet revealed unto them how Christ should suffer and whereon hee should bee offered therefore it is not like that the moving of those things up and downe and to and fro had any such signification 3. Neither was the crosse of Christ of that fashion that as much should be left above the crossing in the head as under it in the feet so that the upright peece should be crossed in the middest after which similitude this motion of the Priests hands seemed to be up and downe and then sidewayes to and fro 5. Controv. Against the burying of Bishops in their Pontificials Vers. 29. ANd the holy garments which are Aarons shall be his sonnes after him It was not the fashion then among the Hebrewes as it is now among the Romanists for their high Priest to be buried in his priestly robes as now their Bishops are intombed in their pontificials Lippoman one of their owne Writers giveth this note hereupon Lest any should say Aaron shall use the pontificall vestures all his life time and when he dieth ipse eisdem indutus tumulabitur he shall be buried in them c. He seemeth closely to glance at that superstitious use practised among them Simlerus ghesseth well at the cause of this ridiculous usage I cannot tell saith he why they should doe so nisi fortè ut mortui fungantur munere suo quod vivi nunquam fecêre unlesse it be that they might exercise their function when they are dead which they never did being alive 6. Controv. Of the lawfulnesse of Ministers marriage and the legitimation of their children Vers. 29. SHall be his sonnes after him c. Tostatus here thus noteth that because in the old Testament the Priests had wives the sonnes succeeded their fathers as others did in civill principalities but now in the new Testament sacerdotes non habent uxores the Priests have no wives and therefore their sonnes succeed them not because they have no sonnes and if they have sometime sonnes illegitimi sunt they are illegitimate c. Tostat. qu. 16. Contra. 1. If the Priests of the Law had their wives of whom was exacted a greater legall purity in outward observations than now why should the Ministers of the new Testament be restrained in the times of the Gospell which hath given us liberty that were in bondage under the Law 2. Then the sonnes succeeded the fathers in the priesthood both because the tribes were distinguished and their families and kinreds divided that Christs line of Iudah might be continued and then the service of the Tabernacle consisting chiefly in externall observations required no such exactnesse but that the sonne might be fit to succeed his father in the priesthood especially God giving an extraordinary blessing unto that lineal succession but now it is not fit that children should alwayes succeed their fathers because the Gospell requireth a greater sufficiencie and the childe is not alwayes heire of his fathers gifts but where the sonne is endued with sufficient parts to take upon him his fathers charge there is no reason why he should be barred We see in these dayes that divers learned men Ministers and Professors under the Gospell have left behind them their sonnes men of worthy parts as Iosias Simlerus had a sonne of the same name who writ the Dedicatory Epistle to his fathers learned Commentaries upon Exodus David Pareus that learned man hath likewise his sonne Philip Pareus who hath written of Logike Kicherman the Author of his Logike and politike Systemata succeeded his father in Gymnasio patrio in his fathers schoole And divers such beside might be named 3. And doth he thinke indeed that the sonnes of Priests are illegitimate and unfit to succeed their fathers What thinketh he of divers Popes that were Priest sonnes as Bonifacius the first Felix the third Agapetus the first Sylvester Theodorus Hadrianus Benedict the 8. Iohn the 12. all which were the sonnes of Priests and Gratian addeth further Quà m plures etiam alii inveniuntur de sacerdotibus nati and divers beside are found to have beene borne of Priests 4. Indeed they which have sonnes and are not married which is no rare thing in the Popish Clergy doe leave an illegitimate seed behind them but such as are borne in lawfull matrimony are an holy seed of what calling soever their parents be for both marriage among all men is honourable Hebr. 13.4 and so consequently among Ministers and their children are holy 1 Cor. 7.14 They therefore that condemne their marriage and make their children illegitimate and so unholy doe contradict the holy Apostle and in a manner give him the lye See more Synops. Câ—ntur 1. â—â—r 77. 7. Controv. That
consumitur amissis membris suis so the Devill is devoured his members being lost and taken from him So doth Rupertus understand by this image beaâ—en to powder Eos qui ex parte diaboli per poenitentiam confracti c. Those which having beene as of the body of the Devill are broken by repentance 8. Gregorie maketh this action propheticall to signifie the generall destruction of idols thorow the world Cernas oculis qui huiâ— vanitati erant prius dediti templa sua diruentes c. You may see with your eyes that they which trusted before in their idols doe now pull downe their temples And Procopius by the drinking thereof with the mouth understandeth the true confession of the faith quae ore fit which is done with the mouth whereby idolatrie is overthrowne But the other historicall reasons are rather to be insisted upon And this drinking of the water mixed with this powder was rather an evill signe unto them as the bitter water was unto the adulterous woman Numb 5. than a signification of any good QUEST LIX Whether by the drinking of the water any visible signe of difference was made among the people who had most deeply offended about the golden Calfe BUt some further affirme that this drinking of the water served to another end than that thereby some signe of difference might be made betweene the Ring-leaders unto this idolatrie and the rest that they might easily bee discerned of the Levites when they went up and downe in the host killing those whom they met 1. Therefore R. Salomon thinketh that this bitter water did cause their bellies to swell that were guiltie of this great sinne but to the rest it was pleasant and wholsome water like as the water of jealousie Numb 5. did cause the adulterous womans belly to swell and her thigh to rot but if shee were not guiltie it made her fruitfull 2. Others thinke that the signe was this everie ones beard that consented unto this idolatrie was coloured yellow like unto gold and by this marke the Levites knew them from others But if there had beene any such visible marke set upon them seeing most of the camp consented unto this sinne there should have beene more found guiltie and more slaine than three thousand vers 28. 3. Tostatus thinketh that there was some externall and visible signe caused by drinking of the water though he will not determine what it was because it was not like that the Levites would hand over head slay one with another And he thinketh that Aaron drinking of the water had not that marke because the Lord pardoned his sinne because hee was thereunto drawne by compulsion This instance of Aaron sheweth that the drinking of the water did make no such signe for then Aaron should have had it whose sin was not yet pardoned neither had Moses yet intreated for him having not yet examined him The Levites might know to make difference among the people some other way than by any such visible signe See more of this quest 70. following QUEST LX. How farre Moses fact herein is to be imitated BUt whereas Moses did not onely put downe this abominable idoll but made it altogether unprofitable for any use burning and beating it to powder the question is how farre Moses herein is to be imitated 1. Neither is their opinion to be approved which take this example of Moses to be extraordinarie in demolishing this golden Calfe for as Moses did take away this publike stumbling blocke so it belongeth unto Princes è mâ—dio tollere to remove out of the way whatsoever is done against the worship of God as Hesekiah did likewise breake downe the brazen Serpent after it began to bee abused to idolatrie Ferus Who addeth further I would we had now some Moses to take away the evils which are in the Church Non enim unum tantùm vitulum habemus sed multos For we have not one golden calfe but many Thus Ferus complaineth of the Papall Church 2. But this is extraordinarie in Moses example that he converteth not this golden idoll unto any use but consumeth it to powder Herein Christian Magistrates are not bound to follow Moses example for Moses fact herein was singular ad majorem detestationem c. for the greater detestation of idolatrie Now it is lawfull to convert things consecrate to idolatrie to some profitable use ut juventur membra Christi that the members of Christ may be helped and releeved Gallas 3. And in that Moses doth remove this idoll which none else attempted to doe yet it may bee thought that many in Israel were offended with it so magistratus officium est non privatorum hominum it is the office of the magistrate not of private men to take away idolatrous images Osiander QUEST LXI How Moses maketh Aaron the author and cause of this sinne Vers. 21. WHat did this people vnto thee that thou hast brought c. 1. Moses layeth this sinne upon Aaron though he were not the first author of it because hee being left in Moses place stayed not the people by his authoritie therefore he is worthily reproved tanquam author sceleris quod passus est admitti as the author of this sinne which he suffered to be committed Calvin so that permissio peccati aeque in vitio sit atque commissio the permitting of sinne is as well in fault as the committing Pelarg. 2. Here then the Hebrewes in seeking to excuse Aaron and the people as seduced by the Egyptians doe labour in vaine seeing Moses doth so straitly charge Aaron as a principall doer in it for if he had not grievously sinned why should Moses here make him the cause of this sinne and the Lord be so offended with him that he purposed to slay him if Moses had not intreated for him Deut. 9.20 And in these three things Aaron sinned 1. In not staying the people and stilling them 2. In that besides consenting unto them hee is an agent in making a Calfe for them 3. And being made hee approved it and set up an altar before it So that Aaron is no more here to be excused than Peter in the Gospell which denied his Master Oleaster 3. Yet Aaron sinned not as the people did but as there were degrees of offenders among the people some incouraged and perswaded others some only gave consent and were seduced by others perswasion to commit idolatrie and some did neither but onely went with the multitude for company to desire a Calfe to be made So Aarons sin differed from the rest timore ductus fabricavit vitulum hee made a Calfe being drawne by feare Tostat. qu. 33. And therefore Moses dealeth otherwise with Aaron than with the people Aaronem verbis redarguit populum cecîdit gladio Hee rebukes Aaron in words the people he slayeth with the sword Ferus 4. But yet Aarons sinne cannot bee so much extenuated as to free him from the sinne of idolatrie as Tostatus confesseth that he sinned Nec
himselfe excusable because hee was urged and compelled through the importunitie of the people to doe it Importunitas populi eos levare non potest c. The importunitie of the people cannot ease them any thing who should have beene more prudent and circumspect in their government Gallâ—s 4. In excusing hee accuseth himselfe for in that the people were bent to mischiefe hee ought to have beene so much the more vigilant over them And whereas they asked to have gods made to goe before them and alleaged they knew not what was become of Moses he should have told them that the Lord was their guide and have declared where Moses was Simler 5. In saying thereof came this calfe frigida exili narratione culpam tegere c. he goeth about by a cold and slender narration to hide his fault Calvin QUEST LXV Whether Aaron dissembled in not confessing plainly that he made the Calfe Vers. 24. I Did cast it into the fire and thereof came this Calfe 1. The Hebrewes seeking to excuse Aarons fault what they may say that he intended not to make a Calfe but cast in the golden eare-rings into the fire to consume them but by the operation of Satan working by certaine Egyptian Magicians in the camp the forme of a Calfe came forth But that Aaron had an intention to make a Calfe appeareth by the former narration vers 4. how Aaron after it was molten and cast caused it to be fashioned with a graving toole See more hereof quest 17. before 2. Some thinke that Aaron mentitur timâ—re perterritus maketh a plaine lie being overcome of feare Oleaster So also Lyranus But Aaron would have beene ashamed publikely to make a lye as though he had purposed to make a Calfe seeing it was not well knowne to all the people to be his doing 3. Tostatus is of opinion that Aaron herein is not faultie at all but that he simply confessed that hee made the Calfe being through feare of the people thereunto compelled Sed Scriptura qua breviloquâ— est c. hic eum breviter tangit But the Sripture which is compendious because the narration hereof was set downe before doth but briefly touch it here But it might as briefly have beene set downe that Aaron made the molten Calfe as it is expressed before vers 4. therefore the brevitie of speech is not the cause 4. Augustine thinketh that Aaron himselfe compendio locutâ—â— est used this compendious speech and that he lied not at all because Moses eum de mendacio non arguit doth not reprove him for lying But as Aaron is not convinced here of a manifest lye yet some colouring and dissimulation appeareth in his speech because he doth not plainly confesse hee did it Substantia facti narratur tantummodo faciendi He confesseth only the substance of the fact concealing the manner Moses reproveth him not for this dissembling no more he doth for any other infirmitie here shewed because he replieth not againe 5. Hugo de S. Victor would have the meaning of Aarons words to be this Thereouâ— came this Calfe opere scilicet hominis non miraculo by the worke of man not by any miracle But the manner of his speech sheweth that Aaron sought to extenuate his sinne 6. I therefore here rather consent to those which thinke that Aaron coloured his fault by this speech Râ—m ita refert ac si praeter ipsius intentionem formatus sic vitulus He so reporteth the matter as though the Calfe were formed beside his intention Marbach Iejune simpliciter narrat Hee maketh a drie and slender narration Simler Exili narratione culpam tegere c. By a slender report he would cover his sinne Calvin Quicquid sit attenâ—at quantum potest culpam Whatsoever it is in these words he extenuateth his sinne what he may Lippoman And this seemeth to be more likely because Aaron maketh a colourable defence and excuse of his fault thorowout as is shewed before quest 64. QUEST LXVI In what sense the people are said to be naked Vers. 24. MOses saw therefore that the people were naked c. 1. Some understand it of their jewels of gold which they were deprived of being bestowed upon the idoll Lyran. Hugo de S. Victor But we read in the next chapter that they were splendidè ornati they had goodly ornaments Calvin Marbach Therefore they were not stripped of all 2. Some thinke that they were disarmed for Aaron fearing some mutinie and rising among the people had taken away their armour Cajetan But in that it is said afterward that the Levites girded their swords to them vers 27. it appeareth that their weapons were not taken from them Simler 3. Some expound it of the manifestation of their sinne that whereas hitherto they were counted the true worshippers of God now they should bee knowne to be idolaters and so defamed among the Heathen R. D. Kimbi Oleaster Vatab. 4. Some giue this sense Aaron had made them naked that is laid all the fault upon the people 5. Or they were naked because they went about obstinately to defend their sinne but in this sense Aaron could not bee said to have made them naked for he would not have encouraged them to stand in defence of their sinne having himselfe confessed it 6. The Chalde translateth Moses saw the people were idle that is gave themselves to eating and drinking and playing and neglected the feares of warre which would have beene unto their shame if their enemies should encounter with them 7. But beyond the rest this is the most proper interpretation that they were naked gratia prasiâ—lio Dei of the favour help and assistance of God Iunius Nudatus erat gratia protectione they were naked of his favour and protection Ferus Therefore Si tunc corruissent hostes proculdubio eos ignomiâ—iosè delevissent If then the enemie had fallen upon them they had most shamefully foiled them Gallas As the Canaanites overcame the Israelites when they set upon them wilfully God being not among them Tostat. qu. 34. So also Calvin Significat rejectos esse à Deo Hee signifieth they were rejected of God under whose protection they were To the same purpose Osiander Borrhaius Lippoman Simlerus QUEST LXVII Why Moses stood in the gate and what gate it was Vers. 26. MOses stood in the gate of the camp 1. Cajetan thinketh that the camp had gates to enter in by Quia castra munita eranâ— tanquam civitas because the camp was fenced about like a citie and Simlerus thinketh that the camp was compassed about with a ditch and by the same there were certaine passages and entrances into the camp But that is not like that they alwayes entrenched themselves seeing they were to remove at all times as the cloud before them removed which was sometime the same day sometime within two dayes Numb 9.22 so that they could have no time to make any such ditch or trench Tostat. qu. 34. 2. Who
powder of the Idoll 59. qu. Whether by the drinking of the water any visible signe of difference was made among the people who had most deepely offended about the golden Calfe 60. qu. How farre Moses fact herein is to bee imitated 61. qu. How Moses maketh Aaron the author and cause of his sinne 62. qu. Why Idolatrie is called a great sinne 63. qu. Why Moses onely rebuked Aaron and forbeareth further punishment 64. qu. What things are to be commended in Aarons confession what not 65. qu. Whether Aaron dissembled in not confessing plainely that he made the Calfe 66. qu. In what sense the people are said to be naked 67. qu. Why Moses stood in the gate and what gate it was 68. qu. VVhether all the Levites were free from consenting unto this idolatrie 69. qu. Of the authoritie which the Levites had to doe execution upon the idolaters and the rules prescribed them 70. qu. VVhether the Levites did not make some difference among the people as they went and killed 71. qu. VVhy none came unto Moses but onely of the tribe of Levi. 72. qu. Of the number of them which were slaine whether they were three thousand or twentie three thousand as the vulgar Latine readeth 73. qu. How the Levites are said to consecrate their hands 74. qu. Of the time when Moses came downe from the mount and when he returned againe 75. qu. VVhy Moses urgeth the greatnesse of their sinne 76. qu. Why Moses speaketh as it were doubtfully If I may pacifie him c. 77. qu. Why Moses againe intreateth the Lord seeing he was pacified before vers 14. 78. qu. What booke it was out of the which Moses wished to be raced 79. qu. How the Lord is said to have a booke 80. qu. VVhether any can indeed be raced out of the booke of life 81. qu. Of the two wayes whereby we are said to bee written in the booke of life 82. qu. VVhether Moses did well in wishing to bee raced out of the booke of life 83. qu. In what sense the Lord saith I will put out of my booke 84. qu. What day of visitation the Lord meaneth here 85. qu. When the Lord plagued the people for the Calfe 86. qu. Of the difference betweene the act of sinne the fault staine and guilt 87. qu. How God may justly punish twice for one sinne Questions upon the three and thirtieth Chapter 1. QUest At what time the Lord uttered his commination 2. qu. Whether the narration of Moses Tabernacle in this Chapter be transposed 3. qu. How God saith he will send his Angell and yet not himselfe goe with them 4. qu. Why the Lord saith hee will not goe with them himselfe lest he should consume them 5. qu. What ornaments they were which the people laid aside 6. qu. Why in publike repentance they used to change their habit 7. qu. Why the Lord thus spake unto Moses 8. qu. In what sense the Lord saith I will come upon thee 9. qu. VVhether the people put off their ornaments twice 10. qu. In what sense the Lord saith That I may know 11. qu. Why it is said They laid aside their good rayment From the mount Horeb. 12. qu. What Tabernacle Moses removed out of the campe 13. qu. Why Moses pitched his Tabernacle without the host 14. qu. How farre from the campe this Tent was removed 15. qu. VVhat is called the Tent of the Congregation 16. qu. Why the people stood up unto Moses and looked after him 17. qu. Whether there were two clouds or one to cover and conduct the host 18. qu. Why the Lord spake to Moses in a cloud 19. qu. How the Lord spake to Moses face to face 20. qu. Why Joshua is here called a young man 21. qu. Whether is here understood Joshua not to have departed from the Tabernacle 22. qu. When the Lord thus said to Moses 23. qu. How Moses desireth to know whom the Lord would send with them seeing hee had promised before to send his Angell 24. qu. Whether the sole government and leading of the people were here given to Moses without the administration of Angels as Burgensis thinketh 25. qu. When and where God thus said to Moses 26. qu. How the Lord is said to know Moses by name 27. qu. What Moses meaneth saying Shew me the way 28. qu. In what sense Moses saith That I may finde grace c. which he was assured of 29. qu. What is understood by Gods presence 30. qu. What rest the Lord promised to Moses 31. qu. Whether Moses here rested in Gods answer or begged any thing further 32. qu. Why Moses addeth Carrie us not hence seeing even in that place they had need of Gods protection 33. qu. Why it is added people upon the earth People upon the earth Gen. 25. 34. qu. Whether Moses desired to see the very divine essence of God 35. qu. VVhat imboldned Moses to make this request 36. qu. Whether Moses shewed any infirmitie in this request to see Gods glorie 37. qu. What the Lord meaneth by All my good 38. qu. How the Lord is said to passe by and why 39. qu. How the Lord is said to proclaime his name 40. qu. Why these words are added I will shew mercie c. 41. qu. Why the Lord is here doubled 42. qu. Of the divers kinds of mercie which the Lord sheweth 43. qu. Of the divers visions and sights of God 44. qu. Whether God may be seene with the eyes of the bodie in this life 45. qu. Whether wee shall see the divine nature with the eyes of our bodies in the next life 46. qu. Whether the divine essence can bee seene and comprehended by the minde of man in this life 47. qu. VVhether the Angels now or the soules of men shall fully see the divine substance in the next life 48. qu. VVhether Moses had a sight of the divine essence 49. qu. Of the meaning of these words No man shall see me and live 50. qu. VVhat place this was in the rocke which the Lord here speaketh of 51. qu. How the Lord is said to cover Moses with his hand 52. qu. VVhy the Lord covered Moses with his hand 53. qu. VVhy the Lord put Moses in the cleft of the rocke 54. qu. VVhat is here understood by the Lords back-parts 55. qu. VVhat manner of visible demonstration this was here shewed unto Moses 56. qu. VVhere the Lord promised that Moses should see his back-parts Questions upon the foure and thirtieth Chapter 1. QUest VVherefore the second tables were given 2. qu. VVhy the Lord saith to Moses Hew thee 3. qu. VVhether the Lord or Moses wrote in these tables and why 4. qu. VVhether Moses was to bee readie the next morning and why 5. qu. VVhy none are suffered to come up now with Moses 6. qu. VVhy their cattell are forbidden to come neere the mount 7. qu. VVho is said here to descend and how 8. qu. VVho proclaimed the name Jehovah God or Moses 9. qu. VVhy the name
so doubtfully as not knowing what was befallen him Lyranus And beside God would not have suffered Satan in the same place where hee gave them signes of his glorious presence in the clouds to have practised his cosening and counterfeit tricks 2. They shew their contempt not vouchsafing to call him by his name Contemptim virum illum appellabant c. They in contempt call him the man c. Lippoman 3. They also bewray their infidelitie that having daily experience how the Lord fed them with manna could not conceive how the Lord should preserve Moses alive also fortie dayes without any supplie of food from them Simler 4. They shew their oblivion and forgetfulnesse that having seene Moses goe up into the mountaine and entring into the thicke cloud talking with God they now begin to imagine that he might be consumed and devoured in those flames Osiander 5. This their apostasie and falling away from God and despising of his Prophet did prefigure their falling away afterward from Christ Ferus QUEST XII Why Aaron bad them pull off their earings Vers. 2. THen Aaron said plucke off the golden earings c. 1. Some thinke because the people made great account of their jewels and earings that Aaron by this meanes did thinke to have turned them from their purpose So Augustine Intelligitur illis difficilia pracipere voluisse ut isto modo ab illa intentione revocaret He may be thought to have commanded them hard things to revoke them from their intention c. So also Tostatus Lyranus 2. And Calvin further addeth that he required this lest they might have spoiled the Tabernacle to finde gold for this idoll and he might thinke the people would have beene more hardly drawne unto it because they had given so liberally unto the Tabernacle alreadie But Calvin is herein deceived for the Tabernacle was not yet made Moses being not come downe from the mount where he received instruction for the making of the Tabernacle 3. Further Aaron might thinke that the women would hardly have parted with their jewels and that there might have risen by this meanes some tumults and stirres in their families by which meanes this attempt should have beene stayed Siml Oleast And this is very like that Aaron used all meanes secretly to have put off the people but herein was his great fault that he dissembled in so weightie a matter and did not plainly and openly stay the people QUEST XIII Whether Aarons sin here is to be excused SOme goe about to excuse or extenuate Aarons offence here 1. Bernard alleageth that Aaron was forced thereunto Sceleratis tumultuantis populi contra volunt atem suam cessit clamoribus Hee gave way unto the wicked clamours of the people against his owne minde So also Theodoret Vitulum formaré necessario coactus est He was forced of necessitie to frame a calfe And so he excuseth himselfe afterward by the peoples outrage vers 22. But nothing should have compelled Aaron to doe evill he should have feared God rather than man and chosen to die before he would see God dishonoured 2. Ambrose saith Neque excusare tantum Sacerdotem possumus neque condemnare audemus We can neither excuse so great a Priest nor yet dare condemne him But seeing Moses did afterward sharply reprove him and the Lord would for this have slaine him Deut. 9. there is no question but that he most grievously sinned 3. Some alleage by way of excuse that all Aarons courses tended to have sought delayes till Moses comming in that he called for their earings which he thought would have beene gathered with much trouble and businesse then he casteth them altogether and melteth them and then caused it to bee fashioned with a graving toole after that he made an Altar and deferred the solemnitie till the next day Oleaster But all this being granted it is so farre from excusing Aaron that perfidiosior est assensus c. his consent is so much the more treacherous dissembling his conscience when he saw idolatrie so grounded and rooted in the people than if he had given a simple assent Iun. in Analys 4. Procopius saith Quasi convitienda exprobrat c. Aaron doth as it were upbraid them and scoffingly say unto them These are thy gods c. but neither were these the words of Aaron the people so said neither is it like that Aaron being afraid of them would have scoffed with them wherefore that Aaronâ— sinne was very grievous and inexcusable doth now follow to be shewed in the next question 5. Theodoret addeth Primo populi impetum verbis compâ—scere tentavit c. That first he tried to pacifie the heat of the people with words But this is not expressed in the text it may be he would have disswaded them but that he saw them so violently carried that there was no speaking unto them QUEST XIV Of the greatnesse of Aarons sinne AArons sin then is made manifest set forth by these circumstances 1. In respect of his person he had often conference with God and by him the Lord had wrought great works and miracles in Egypt therefore his example was so much the more dangerous and his fall the greater 2. The thing that hee consented unto was a breach of the first table it was not theft or adulterie or such like but wicked idolatrie for Spiritualia peccata graviora sunt Spirituall evils are more grievous Ferus 3. Quod propriis manibus accipit signum est effoeminati servilis animi In that he taketh their earings with his owne hands it was a signe of an effeminate and servile minde Calvin 4. He sinned also grievously in his dissimulation when for feare hee against his owne conscience dissembled and so betrayed the truth Iun. 5. Borrhaius addeth that he sinned two wayes beside in usurping a lawgivers office which belonged unto Moses and in bringing in new ripes and worship which God had not commanded But Aaron offended not in the first because Moses had left him governour in his place till he returned but in the latter his presumption was great 6. Aarons fall also appeareth in this that after he made a golden calfe seeing it to be pleasing unto the people he was so forward afterward both in making an Altar and proclaiming a solemnitie Pelarg. QUEST XV. Why it pleased God to suffer Aaron to fall NOw it pleased God to suffer Aaron to fall 1. Vt humiliaretur that he might be humbled lest hee might afterward have beene too much lifted up being called to bee high Priest Ferus 2. By this example we doe see Sanctissimos interdum faede labi c. that holy men may sometime grossely fall Borrh. 3. This sheweth that Aarons Priesthood was not perfect nor able fully to reconcile men unto God seeing he himselfe was a sinner Marb Quomodo unus captivus alium liberaret How should one captive deliver another Ferus Or one sinner make reconciliation for another 4. And for this
cause also it pleased God to suffer Aaron to fall Vt nemo de gratia sua praesumat that no man should presume of his gifts or strength but let him that standeth as the Apostle saith take heed lest he fall Ferus 5. And by Aarons presumption we see how dangerous a thing it is to bring any thing into Gods service without his warrant Borrh. QUEST XVI How the golden calfe is said to be fashioned with a graving toole Vers. 4. ANd fashioned it with a graving toole and made thereof a molten calfe 1. The word here translated a graving toole is chereth which is sometime taken for a bag or purse as 2 King 5.22 where it is said that Naaman bound two talents of silver in two bags gave them to Gehezi and so some thinke that Aaron put all the peoples jewels and earings in a bag together lest they might thinke he had converted any part thereof to his owne use Cajetan but the other word vajatâ—ar he fashioned is against this sense 2. But most usually chereth is taken for a penny style or graving toole and so some thinke that Aaron with this instrument did draw a patterne making the proportion of a calfe which the workmen should follow in their casting So R. Salom. Osiand Lyran. 3. Others thinke that with this instrument Aaron made a mould in clay or such like matter and the mettall cast into it received that forme Tost q. 10. Oleast 4. Simlerus maketh a double use of this graving toole Vnum in formandâ— typo alterum in perpoliendo operefuso One in making the mould the other in polishing the worke after it was cast 5. But I rather subscribe to Gallasius that thinketh here is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transposing of the words putting the latter first for the golden calfe was first cast and melted and then polished and trimmed with a graving toole as workmen use to doe 6. This calfe was made by Founders worke there are three wayes to make and frame things of mettall either by hammering and beating them to some fashion as the Cherubs upon the Arke were made or by joyning the peeces and joints together which are sunderly made or by casting and melting it in a mould and so was this golden calfe made Tostat. qu. 10. QUEST XVII Why Aaron caused the likenesse of a calfe to be made rather than of any other thing Vers. 4. A Molten calfe 1. Some of the Hebrewes give this ridiculous reason why the image of a calfe was made rather than of any other thing when the Israelites were comming out of Egypt and intended to bring out Iosephs bones with them as they did they say Nilus had overflowen the place where his bones were and so Moses did make the picture of a calfe in a certaine golden plate which floting upon the water shewed the place where Iosephs bones lay which plate they say was brought among other jewels to Aaron here and cast into the fire by vertue whereof the whole masse of gold was turned into the shape of a calfe But here are many fables couched together 1. It is a very tale that Iosephs bones were found out by any such meanes 2. The people onely brought their golden earings therefore no such plate 3. Neither was there any such vertue in that golden plate if there had beene any such to convert or change the whole masse 4. Neither was there any such cause seeing the molten calfe was cast in a mould Opere fusario by Founders worke as the Latine translator readeth 2. R. Abraham seemeth to thinke that this figure of a calfe was made rather than any other as apâ—est at that time to receive some divine and celestiall influence but though Aaron were at this present grossely blinded and deceived yet it were impietie to thinke that he was given to such superstitious astrologicall observations as to make figures to derive some secret supernaturall influence and vertue into by the celestiall constellations 3. Some thinke that Aaron caused a calfe to be made to deride them as Helias did Baals Priests supposing they would not be so absurd as to ascribe divine vertue unto a calfe Procopius But it seemeth that Aaron was in good earnest by that which followeth in that he set up an Altar and proclaimed an holy day 4. It is further alleaged by some that Aaron intended not to make any thing of the gold thinking that the fire might consume it but that the Egyptians which were in the campe by their art Magike and by the operation of the devill caused the image of a calfe to come forth Ex Fero. But it may appeare vers 24. by Aarons confession unto Moses that he intended to make them an image when he cast the mettall into the fire and to what end else served the graving toole but to fashion it he would not have polished and trimmed the devils worke 5. Some further thinke they would have a calfe made because the sacrifices of bullocks are the chiefest and thereby they thought the better to please God But it is not like that they had any such purpose at this time to doe that which was pleasing unto God seeing they had heard not long before the Lord by his owne mouth forbidding them to make any kinde of image to worship 6. It is therefore most like that Aaron according to the desire of the people made a Calfe like unto the Egyptian god Apis which they had seene the Egyptians to worship and therefore they were drawne by the corrupt imitation of them to have the image of a Calfe made Lyran. Calvin Simler Gallas Augustine addeth further that the Egyptians had set up the image of an oxe or bullocke by Iosephs tombe which they worshipped So the Interlinâ—â—ry glosse giveth this reason Quia bovem adoraverunt in Aegypto Because they had used to worship a bullocke in Egypt And the Egyptians used to worship their King being dead under the forme of a live bullocke Plin. lib. 8. cap. 46. QUEST XVIII Whether the Israelites thought indeed the golden Calfe to be the God that delivered them THen they said These be thy gods O Israel which brought thee out of Egypt 1. Procopius thinketh that these words were uttered by Aaron and that hereby he would have brought them to remember that God which had brought them out of Egypt But it is evident by the text that these were the acclamations of the people 2. Lyranus thinketh that the people attribuebat idolo did attribute unto this idoll it selfe those great wonders which God had wrought for their deliverance and therefore for honour of this idoll they speake in the plurall number as men used to doe to great persons But it is not like they were so mad as to thinke the golden Calfe brought them out of Egypt cum res esset inanimata it being a thing without life Ferus And men use to speake for more honour sake in the plurall number in the first and second