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
his judgement Galas And by the Law Cornelia among the Romans he which had killed another with sword or poison or by false testimony lost his head if he were of the better sort if of meaner condition he was hanged on the crosse or cast unto wild beasts Simler 5. And the reason of this severity was because murtherers deface the image of God in man and they lay violent hands to take away his temporall life for whom Christ died to give him eternall Marbach 6. But it must be understood that the murtherer was to dye by the hand of the Magistrate it was not lawfull for every one to kill him Iun. For the murther was first to be tried out by witnesses which could not be done but before the Judge Simler QUEST XXXVII In what sense the Lord is said to offer a man into ones hand Vers. 13. IF a man hath not laid wait but God hath offred c. Neither can a man take away the life of another though he doe willingly attempt it unlesse God deliver him into his hands yet this is the difference that where a man intendeth not to kill and yet killeth illic tantùm Deus fecit there God only did it Hîc autem Deus homo propter voluntatem facientis sed non fecit Deus ut homo Here man and God doe it because of the will of him that did it though God otherwise doth it than man So Augustine quaest 79. in Exod. 2. So God is said to offer or as the Hebrew phrase is to cause him to run upon his hand when it is done nolente imprudente homine man not willing nor minding it Iun. And so this act seemeth to be casuall or accidentall unto man which are so called non quia nullam causauâ— habent not because they have no cause for that is impossible that any thing should be done without a cause but because causarum confluentium ordâ— nobis est incognitus the order of causes concurring is unknowne unto us Tostat. 3. Although the cause appeare not to us why the Lord suffred him that is so offred to ones hand to be slaine yet we are not to doubt but that it is most just Ex causa occulta permisit interfici c. God suffred him to be slaine upon some hid cause Lyran. occulta aequitate by an hid equity justo judicio paravit illum occidendum he ordained him to be slaine in his just judgement Cajetan Vel pro sceleribus vel ad emendationem purgationem malorum quae egerat Either for his wickednesse or for the amendment or purging of the evils which he had done Tostat. quaest 15. 4. Rupertus here giveth instance how after this manner Saul was twice delivered into Davids hand in the cave and when he tooke the speare and water pot from him and further saith that permissu legis poterat illum occidere by the suffrance of the Law he might have killed him and gone afterward to some of the Cities of refuge But there is great difference betweene this offring of a man into ones hand here spoken of and that oblation of Davids enemy unto his hand for Moses speaketh here of such an unlooked for event whereby one is slaine that opportunity offred to David was to trie his patience not to give him any warrant to kill and if David had taken that opportunity to slay Saul and had therein followed the carnall counsell of his servants he had sinned in laying his hands upon the Lords anointed for if Davids heart smote him for taking away a peece of Sauls garment how would it have tormented him if he had taken away his life Neither were the Cities of refuge appointed for wilfull murthers such as this should have beene seeing that there was enmity before betweene Saul and David QUEST XXXVIII What places of refuge were appointed I Will appoint him a place to flie unto c. 1. This place during the sojourning of the Israelites in the desert was the Tabernacle as appeareth in the next verse where mention is made of the Altar but after they came into the land of Canaan there were six Cities of refuge appointed three beyond Jordan and three of this side Iun. 2. But yet it seemeth that the Tabernacle afterward and the Temple was still a place of refuge as appeareth by Ioab who fled into the Temple and tooke hold of the hornes of the Altar which notwithstanding could not privilege him QUEST XXXIX Why the Lord appointed places for such to flie unto NOw the reasons why the Lord appointed Cities of refuge were these 1. Lest that the innocent party might be slaine by the friends of him whom he had killed before his cause was heard therefore he was appointed to flie to one of the Cities that the manner of the slaughter might be there considered of by the Judges Simler 2. And to this end it was so appointed that he might stay there to the death of the high Priest Iun. who was a type of our blessed Saviour by whose precious death we are all set free 3. And this was done ut mentem corum hac ratione medeatur c. to heale and allay the minde and fury of those which otherwise would delight in murther Theodoret. For by his absence and in continuance of time the rage of those that sought his life would be qualified and therefore God provideth that they should not be still provoked by the continuall fight of him 4. And further by this that hee which killeth one unwittingly is appointed to flie it is shewed quòd reus poenae efficitur that yet he is guilty of some punishment Theodoret. So that involuntary killing was punished with a kinde of banishment among the Israelites Simler So likewise among the Athenians such kinde of manslaughter was censured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one yeeres exile Galas And so among the Israelites he that escaped unto one of the Cities of refuge was not to goe out of the limits and bounds of the City if he did it was lawfull for the kinsmen of the man that was slaine to kill him Simler QUEST XL. What is to be counted wilfull murther Vers. 14. BVt if a man come praesumptuously c. 1. The word 〈◊〉 signifieth to deale arrogantly insolently to be lift up with swelling pride as Psal. 124.5 it is applied unto the swelling waves of the sea Oleaster and two things must concurre in wilfull murther it must be done wittingly and willingly Hic non solum inâ—â—ntio occidendi sed mentis utraque pars intellectus voluntas describitur Here not only the intention of killing but either part of the minde is understood the understanding in doing it with guile and the will in presuming Cajetane 2. Cajetane thinketh further that this is a divers law from the first generall prohibition of killing vers 12. for here the law speaketh of killing a neighbour or companion there of any man there no word is expressed of the intention
the one may be preserved the others poore estate pitied that the people may say unto them as the Egyptians did to Ioseph Thou hast saved our liues for as Amb. well saith they thought it no sale of their right but a safety of their estate Lastly Ioseph most wisely did temper severitie and clemencie justice and mercy together first he dealt roughly with his brethren charged them to be spies imprisoned them caused Simeon to be bound laid theft to their charge but afterward he lovingly embraced them wept over them and was afoster father unto them O tormenta misericordiae cruciat amat O the torments of pittie hee vexeth and yet loveth them So mercie and judgement tempered together make a sweet harmony as David saith I will sing mercie and judgement such a song did Ioseph sing His wrath asswaged which appeared and was not his mercie prevailed which was and appeared not So Magistrates doe well sometime with Ioseph to use threats and speake roughly where is cause but I well hope that Iosephs irefull words and pretended threatnings will end toward his brethren with mercifull deeds and extended embracings We praise God for your Honours mercifull government let them first taste of your mercie that teach you to shew mercie The Egyptian priests under Pharaoh by the hand of Ioseph were maintained in the time of dearth I doubt not but your Honour under our peerelesse Pharaoh will doe your best that the Ministers of the Gospell be stored with maintenance where they have it not much more bee suffred to enjoy that they have Ioseph remitted his brethrens trespasse that had taken away his particoloured coat and although some of our brethren would have certaine ceremonies which may seeme as the coat of this Church removed yet Iosephs brotherly connivence may heale up that breach Toleration and forbearance toward friends and brethren in such matters may well beseeme Ioseph But your Honours constant resolution therein concurring with his excellent Majestie against all toleration of contrary religion or giving countenance to such is most honourable and joyous to all faithfull hearts If they differed from us only in some externall rites and were beside peaceable and profitable men they might have some reason to desire and expect to be tolerated and borne with according to that conclusion of the Toletane Councel In una fide nihil officit Ecclesiae sanctae consuetudo diversa c. In the Church the unity of faith is not hindred by the diversitie of rites But seeing they dissent from us in substantial and fundamentall points of faith and so are enemies to the Church and depend upon a forreinē Prelate for their direction and so are dangerous to the state your Honours resolution is most Christian to shew no connivence in this case much lesse to give protection but to use against such all providence and circumspection for Christ and Belial Dagon and the Arke light and darknesse cannot dwell together God give your Honour courage strength and zeale notwithstanding the malice and envie of idolatrous Romanists to hold on this happie course that with Ioseph though archers shoot at you your bow may abide strong and the hands of your armes be strengthened by the hand of the mightie God of Iacob Now lastly I wish unto your Honour Iosephs portion that according to his name first Iosephs vertues then Iosephs honours may be added unto you in this life and his everlasting inheritance afterwards in the heavenly Canaan through the great mercies of our gratious God and infinite merits of our blessed Saviour Christ Iesus to whom bee praise for ever Your Honours ready to bee commanded in the Lord Andrew Willet CHAP. XXXVII 1. The Method FIrst in this Chapter are set forth the causes of the envy and hatred of Iacobs sonne◠against Ioseph 1. His complaining of them to his father vers 2. 2. Iacobs extraordinary love and affection toward Ioseph vers 4. 3. His two dreames of the sheaves vers 7 8. of the starres vers 9 10. whereby was prefigured his preheminence over his brethren Secondly the fruits and effects of their envy are declared their hard dealing toward Ioseph with the occasion thereof and the sequele 1. The occasion was ministred by occasion of Iosephs sending to his brethren by Iacob vers 13. to 19. 2. Their hard dealing appeareth first in consulting to kill Ioseph but that Ruben otherwise turned them vers 20 21. secondly in casting of him into a pit while they themselves did eat and drinke not regarding the affliction of Ioseph vers 23. to 26. 3. In selling of him to the Madianites at Iudah his motion who sold him afterward to Potiphar Thirdly the sequell and issue is this first they dissemble with their father making him beleeve that Ioseph was torne of the wild beasts then they are causes of Iacobs great sorrow and griefe that mourned for his sonne vers 34 35. 2. The divers readings v. 2. when Ioseph was sixteene yeere old H. seventeene caeter v. 2. hee accused his brethren of a bad crime H. Ioseph brought their accusation C. evill saying or report B.G. evill fame T. dibbah signifieth infamy slander reproach v. 5. who hated him so much the more all have but the Septuag v. 13. Israel said to him H. Israel said to Ioseph caet v. 14. and Israel said to him S. and he said caeter v. 20. into an old pit H. into one of these pits caeter v. 21. endevoured to deliver him H. delivered him out of their hands caeter v. 22. this he said to deliver him H. that he might deliver caet v. 28. for twenty peeces of gold S. twenty peeces of silver caet v. 36. to Potiphar Pharaohs Eunuch H.S.B.G. one of Pharaohs courtiers T. Princes C.P. saras a Prince an Eunuch it is like he was not an Eunuch being married Pharaohs chiefe cooke S. chiefe captaine C.H. chiefe steward B.G. master of his guard T. chiefe of his slaughter men P. tabach signifieth to kill to put to death 3. The explanation of doubtfull questions QUEST I. What generations Moses here meaneth Vers. 2. THese are the generations c. 1. Some by generations expound the events and things that happened to Iacob and his posterity sic Vatab but the word toldoth will not fitly beare that sense 2. Some referre these generations to Ioseph as the principall among Iacobs sonnes in whom the image of Iacobs inward vertues and outward countenance did more appeare than in any of the rest Rupert but then he would have said generation not generations in the plurall 3. Others as Ramban Cajetan send us to the 46. chapter following wherein Iacobs posterity is rehearsed and numbred and understand those generations here to bee spoken of but that genealogy following ten chapters after cannot conveniently have dependance of this place 4. Therefore I thinke rather that we are to looke to the 35. chapter where in the end Iacobs twelve sonnes are rehearsed and
selling of Ioseph and of Christ to agree in the summe who was sold for 30. pence but it is not necessary that the type should be answerable in every particular circumstance 5. The Hebrewes thinke that the ordinary price of servants was 30. sicles but that they abated ten because they sold Ioseph in secret but it appeareth otherwise in the law where the price of redemption of the male from five yeares to twenty is twenty shekels Levit. 27.5 But in this place they had no respect to any custome or law but according to their number they set the price of 20. shekels for every one of them which were ten in all two shekels for Benjamin was very young not above foure or five yeare old and could not give consent and Ruben afterward gave consent unto them Mercer QUEST XXIV Of the counsell of Iudah to sell Ioseph into captivity Vers. 26. IVdah said what availeth it if we slay though we keepe his bloud secret c. 1. They were resolved already not to lay violent hands themselves upon Ioseph but to suffer him to perish in the pit and yet Iudah so accounteth of it as if they should slay him themselves 2. Iudah was moved by the spirit of God to deliver Ioseph from this second death yet he sheweth his hatred in that he giveth counsell to make a bond-slave of him which was a bad as death 3. Iudah by this meanes thinketh to avoid three inconveniences first the shedding of his bloud secondly to take him from his father who was so affected toward him thirdly to prevent the honour which Ioseph dreamed of 4. The Hebrewes thinke that for this compassion in Iudah afterward Daniel of that tribe was delivered from the Lyons but it is certain that upon this occasion of selling Ioseph into captivitie the Israelites afterwards went downe into Egypt and were afflicted with a long and hard bondage 5. In the meane time while they were making their bargaine Ioseph did intreat his brethren with many prayers and teares Gen. 42.22 but they would not heare him Mercerus QUEST Where Ruben was when Ioseph was sold. Vers. 29. RVben returned to the pit 1. Ruben was absent when Ioseph was sold some thinke to minister to his father according to his course some to mourne alone by himselfe for the sinne committed with his fathers concubine But it is most like that he went about some other way to the pit to have taken Ioseph thence secretly and therefore Iosephus thinketh that Ruben came thither in the night Mercer 2. Philo thinketh that after Ruben understood that his brethren had sold Ioseph he utterly misliked it making them worse than theeves for they prey upon strangers but these upon their owne brother lib. de Iosâ—ph but it is more like that Ruben did rest satisfied after he understood that they had not killed him and consented unto them Mercer 3. Before he knew what was done he cryed out Whither shall I goe both because he was the first-borne and therefore should bee most blamed for the losse of Ioseph Muscul. as also for that he had so lately offended his father before for his incestuous act Iun. QUEST XXVI Of the sprinkling of Iosephs coat with bloud and the deceiving of Iacob Vers. 31. THey tooke Iosephs coat and killed a kid c. 1. Iosephus thinketh that they brought Iosephs coat themselves but the text is otherwise vers 32. they sent it but Iosephus ghesseth right that they sent the coat rent and torne as though indeed some wilde beast had devoured Ioseph and they dipped it in a kids bloud which they say is most like unto mans bloud 2. Iosephus also is deceived in that he thinketh that Iacob had some knowledge before of Iosephs captivity but now changeth his minde thinking surely that Ioseph was devoured for from whence could Iacob have any knowledge what was befallen Ioseph but by his brethren who were sure to keepe it secret from their father ex Perer. 3. Rupertus hath also a strange opinion that Iacob was not so simple when he saw the bloudy coat to thinke that a beast had devoured every part of Ioseph nothing to remaine but his coat but that he did surmise that his brethren had killed him but durst not tell his sonnes of it because he saw them so maliciously bent for Iacob sheweth the contrary by his owne words that he gave credit to their report that an evill beast indeed had spoiled Ioseph vers 33. and if Iacob had so thought hee would not have spared by his fatherly authority to rebuke his sonnes to bring them to repentance 4. It is like that afterward when it was knowne to Iacob that Ioseph lived that his brethren confessed the truth to their father and acknowledged their fault but that Iacob seeing how God had turned Iosephs captivity to the good of them all therein considering Gods providence spared to rebuke them as Ioseph upon the same reason did forbeare his brethren Gen. 45.7 5. Simeon and Levi as they were most cruelly given as it appeareth by the destruction of the Sichâ—mites are thought to have bin the principall actors against Ioseph which may be the cause that afterward Simeon was bound by Iosephs commandement so the Hebrews thinke that Iudas that betrayed Christ was of the tribe of Simeon as the Priests and Scribes were of Levi that put him to death And as Iudah here might have counsell to deceive Iacob with the bloud of a kid so hee himselfe was deceived of Thamar about a kid Mercer QUEST XXVII The greatnesse of Iacobs sorrow for Ioseph Vers. 34. HE sorrowed for his sonne a long season c. Many things increased the sorrow of Iacob for his sonne Ioseph 1. Because he imagined that Ioseph was devoured of some beast Ne frustum quidem superest quod sepulchro infâ—ratur There was no part of him left to be committed to buriall 2. The very sight of the torne and bloudy garment did augment his griefe as the very sight of Caesars garment wherein he was killed moved the people to be revenged upon those that murdered him and Iulia the wife of Pompey when she saw his garment sprinkled with bloud at the sight thereof swouned away and died Perer. ex Dion 3. Iacob continued twenty two or twenty three years mourning and lamenting for Ioseph for now he was seventeene yeare old but when Iacob heard tell that he was living in Egypt he was 39. yeare old for he was 30. yeares of age when he stood before Pharaoh and after that seven yeares of plenty were past and two yeares of famine 4. This extremity of griefe caused Iacob outwardly to testifie the same first by the renting of his cloaths which afterward did grow into use and custome to shew the great sorrow and indignation of minde as Caleb and Iosua rent their clothes Numb 14.6 when they heard the murmuring of the people and Paul and Barnabas when the people would have offered sacrifice unto them Perer.
untimely death or sicknesse it seemeth not unpossible that such a number by ordinarie meanes in the circuite of 215. yeeres might be multiplied for seventie persons in thirtie yeeres if they beget every one but one in a yeere will have 2100. Cut off the odde hundred and admit that the third part onely of the other number was apt for generation that is sixe hundred which make 300. couples or mariages those will beget in thirtie yeeres more which is the 60. yeere from their comming into Egypt nine thousand the third part hereof three thousand maketh fifteene hundred couples which having but every yeere one will beget the next thirtie yeeres which makes 90. in all 45000. hereof the third part 15000. will make 7400. couples leaving the odde hundred which will beget by the 12. yeere 222000. the third part whereof 74000. maketh 37000. couples and will beget by the 150. yeere 1110000 the third part hereof 370000. maketh 185000. mariages which will beget the next thirtie yeeres by the 180. yeere 5550000. whereof the third part 185000. which maketh beside the five odde thousand 920000. mariages which will beget by the 210. yeere 27600000. that is 27. thousand sixe hundred thousand Simler Though herein no miracle be admitted yet could it not be done without the exceeding blessing of God especially that notwithstanding their cruell bondage and sore labour yet they multiplied without number Perer. Somewhat about this time the children of Ephraim being increased went against the men of Gath to take away their cattell but presuming before the time they were slaine and Ephraim mourned for them 1 Chron. 7.21 Osiander QUEST VII Who this new King was that knew not Ioseph Vers. 8. THere arose a new King in Egypt 1. This new King was neither an Assyrian borne as Cajetano conjectureth upon these words of Isay chap. 52.4 My people went downe into Egypt to sojourne there and Asshur oppressed them without cause but the Prophet in this place toucheth both the oppressions of the Israelites in Egypt and under Asshur neither in the Egyptian Chronicles was there any Assyrian King either before Moses or for a thousand yeeres after till the reigne of Cambises the Persian 2. Neither could this King be Mephres in whose ninth yeere Ioseph should die and the bondage of Israel begin as Vincentius For seeing all the Patriarkes were dead before their affliction began of which number Levi elder than Ioseph by foure yeeres lived 137. yeeres Exod. 6. and so survived Ioseph who died at 110. yeeres 23. yeeres then could not Mephres be this King that began to reigne before Ioseph died 3. Neither was this King Ramesses as some thinke because one of the cities which the Israelites built was called by that name for Ramesses was King of Egypt in the time of the Trojane warre Plin. lib. 36. cap. 8. which was three hundred yeeres after the death of Moses if he reigned in Egypt in the time of Deborah as thinketh Eusebius he was 140. yeeres after Moses 4. But it is more probable that this King was Amemphis in whose 18. yeere Eusebius thinketh Moses was borne so also Hierome in Chronicis some call him Memnon the speaking stone whose image did use to speake at the Sunnes rise and so continued untill Christ Perer. Simler QUEST VIII Why this Pharaoh is called a new King HE is called a new King because he came of another family Ioseph or for that he brought in a new kind of government altering and changing the lawes as the Chalde Paraphrast and ruling after his owne pleasure Simler He knew not Ioseph either being borne after his time or having forgotten his benefits as Darius had Mardoches faithfulnesse Esther 6. Iunius Wherein his great ingratitude appeared for two great benefits Ioseph had procured one in generall in saving the whole land in the time of the famine the other to the Crowne in annexing to it the fift part of the revenewes of Egypt Perer. As also herein Iosephs modestie appeared that did not in his long time of honour which continued 80. yeeres raise up an honourable and wealthie state to his posteritie seeing his house was so soone obscured but as is most like he and his sonnes joyned themselves unto their brethren not hunting after the wealth of Egypt where they knew they were but strangers Simlerus QUEST IX The causes of the affliction of the Israelites Vers. 10. COme let us worke wisely with them c. 1. There were three causes why the Egyptians consulted to oppresse the Israelites first they envied their happinesse and prosperitie for God every way blessed them then they hated them for their religion in which regard the Hebrewes were an abomination to the Egyptians for they sacrificed those beasts which the Egyptians worshipped see Gen. 46.34 and Exod. 8.26 Thirdly they were afraid of them lest they should joyne with their enemies and rebell against them Perer. 2. And three things they feared lest they might take part with their enemies or rebell by their owne strength or make an escape out of the land Iun. They feared all these joyntly and every one in particular therefore it is better read disjunctively see before in the divers readings 3. They worke wisely or cunningly câ—â—ftily for so the word Chacham is taken both in the good bad part not as the Hebrewes imagine because they would not destroy them with the sword or fire lest God might be revenged of them in the same kind but devised by the water to destroy them whereby the Lord promised never to destroy the world againe but their craft is seene in attempting divers wayes to keepe them under that if they prevailed not by one meanes they might by another and in respect of themselves they worke wisely providing both for their owne securitie and for their profit in the service of the Israelites Simler Likewise they opprest them cunningly that they might not be accused of open and manifest tyrannie Osiander 4. Iosephus alleageth another cause of this affliction that about that time one of the Egyptian Priests foretold unto the King of one that should be borne who when hee once came to yeeres should worke much harme to the Egyptians and greatly exalt the people of Israel lib. 2. antiquit cap. 5. But this being his conjecture no such thing here insinuated by Moses may be more safely rejected than credited QUEST X. Of the hard affliction of the Israelites 12. THerefore they did set taskmasters over them c. 1. Divers wayes were the Israelites most grievously oppressed in Egypt 1. Philo writeth that they were caused to carrie burthens above their strength that they were forced to worke night and day that the same were constrained to be both workmen and servers they were employed in making brick digging and building insomuch that many of them died under their burthens and were not suffered to be buried and beside the most cruell men were set to be their taskmasters Phil. lib. 1. de vita Mosis 2.
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.
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
should not be soone provoked because rage is a sinne before God and so deserveth punishment and for that every man desireth libertie but he that is given to anger is not Dominus sui ipsius Master of himselfe 2. He must take heed ut 〈◊〉 in ira permaneat that he continue not long in anger Psal. 4. Be angrie and sinne not Ephes. 4. Let not the Sunne goe downe upon your wrath 3. Men must bee carefull ne procedat primò in corde that anger proceed not first in the heart for then it turneth to hatred and he that hateth his brother is a manslayer for Se interficit spoliando se charitate alium He killeth himselfe by spoyling himselfe of charitie and another also 4. Ne procedat in verbo It must not proceed in word for he which calleth his brother foole is in danger of hell fire Matth. 5. 5. Ne procedat in opere It must not proceed unto the deed for in every worke wee must consider two things Facere justitiam misericordiam To doe justice and shew mercie but he which is angrie can doe neither For the first the Apostle saith that the wrath of 〈◊〉 doth not accomplish the righteousnesse of God Iam. 1.20 It is reported of Plato that hee should say to his servant that had offended him Punirem te nisi essem iratus I would punish thee if I were not angrie And he that is angrie can shew no mercie as it is said of Simeon and Levi in their rage they killed a man Gen. 49. Thom. in opuscul QUEST VIII Of rayling and reviling NExt unto the inward rage and heat of the affections followeth the outward indignation expressed by words gesture and other signes and the third degree is when men fall to plaine railing backbiting slandering threatning as these three are thus expressed by our blessed Saviour Whosoever is angrie with his brother unadvisedly shall be culpable of judgement and whosoever saith unto his brother racha shall be worthie to be punished by a counsell and whosoever shall say thou foole shall be worthie to be punished with hell fire Matth. 5.22 1. Here our Saviour maketh three degrees of anger or rage the one in the sudden heat and boyling of the affection inwardly without cause the second in the shewing of this indignation outwardly by any disdainfull words as in calling one racha that is idle head light braine for so rik in the Hebrew to the which this Syrian word agreeth both in sound and sense signifieth light value Iun. Matth. 5.22 As also this indignation may bee expressed by other signes as by grinning frowning spitting and such like Simler Then the third degree followeth in open railing as calling one foole with other termes of reviling 2. As our Saviour maketh difference of the sins so also he sheweth divers degrees of punishment alluding unto the politike forme of judgement for first there was the session or judgement of three who judged of small causes then of 23. who determined more waightie matters then of 71. before whom the high Priest or a false Prophet and sometime a whole tribe was convented and judged Beza So he that is angrie shall be censured in the secret judgement of God he that sheweth his indignation by opprobrious words shall be held guiltie before all the assemblie of the heavenly Angels and Saints he that raileth and revileth shall bee judged worthie of hell fire that is of the greatest punishment Marlorat For they used foure kinds of punishments among the Jewes whereby they put malefactors to death strangling the sword stoning and fire of the which the last was the worst Beza 3. For he that raileth and revileth tres quasi uno ictu occidit killeth three as it were with one blow himselfe him that giveth credit and the third whom he slandereth and revileth Basting QUEST IX Whether beating and wounding though there be no killing be not forbidden here THe externall act followeth not only of killing but in offering any other violence with the hand in beating wounding striking and such like 1. Here commeth to be examined the opinion of R. Salomon that in this precept only murther is forbidden but other violent wrongs in maimes wounds shedding of bloud beatings and such like hee thinketh onely afterward to bee restrained in the Judicials 2. Against this opinion these reasons are enforced 1. The Judicials only concerned the Israelites and did not bind the Gentiles but even among them these kind of violent assaults were unlawfull therefore they are forbidden not by the Judicials only but by the Morall law Tostat. qu. 21. He also urgeth this reason The things which were forbidden by the Judicials of Moses only it was no sinne for the Israelites to doe before those Lawes were given them that is before they came to Mount Sinai but it was unlawful before for them one to smite another as for the same cause Moses reproved an Hebrew that did his brother wrong and smote him Exod. 2.13 therefore these wrongs were not only prohibited by the Judiciall law 3. Burgensis giveth this reason Quia facit contra charitatem Because he that smiteth or woundeth though he kill not doth against charity as he also doth which killeth though in an higher degree So also Lippoman 4. Tostatus further giveth this rule Omnia quae pertinent ad idem genus reducuntur ad idem prâ—ceptuum All that belongeth to the same kinde is to be referred to the same Commandement as all wounding beating smiting tendeth to the hurt of our brother in his body as killing likewise doth QUEST X. Why actuall murder is such an hainous sinne before God NOw followeth the greatest transgression among the rest which is the taking away of a mans life 1. For if hatred envy railing wounding and the like are counted murder before God in respect of the will and purpose much more murder it selfe which is the scope and end whereat all the former wrongs and injuries drive for if those things are displeasing unto God because they often bring forth murder the effect it selfe must needs bee more hainous Basting 2. Another reason which amplifieth the sinne of murder is because the Lord by this meanes seeth Imaginem suam violari that his image is violated which is given as a reason of this precept Gen. 9.6 Calvin 3. And againe it is an unnaturall sinne because man is as our owne flesh as the Prophet saith Isai. 58.7 Hide not thy selfe from thine owne flesh but no man ever hated his owne flesh as the Apostle saith Calvin Yea the murderer herein is crudelier Lupâ— more cruell than the Wolfe for as Aristotle writeth 4. Animalium Give unto a Wolfe the flesh of another Wolfe and he will not eat it yet one man preyeth upon another and devoureth another Thomas 4. Hominum societas violatur by this meanes the societie of man is violated which that it may be preserved the Lord forbiddeth all shedding of bloud Galas 5. Polluitur foedatur terra
pillowes under all arme-holes There are other flatterers in civill affaires such was Iehonadaâ— that applied himselfe to 〈◊〉 filthy humour 2. Sam. 13. thinking thereby to insinuate himselfe unto him being the Kings eldest sonne Pelarg. 3. A double mischiefe commeth by these flatterers for they both corrupt them whom they flatter and nourish them in their evill and feed their humorous disposition as the people puffed up Herod in pride by their flattering acclamations that it was the voice of God not of man Act. 12. So Alexander and Nero were corrupted by flattery and of good Princes became most cruell Tyrants Simler Therefore Diâ—gâ—â—s said well that it was better to fall upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Crowes than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flatterers for they did but devoure the body these did devoure the soule And beside this mischiefe flatterers procure great hurt unto those whom in their flattery they accuse and traduce as Doâ—g was the cause that 85. Priests were put to the sword Simler 5. Another kinde of false testimony is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all kinde of lying and false speaking for lying lips are an abomination to the Lord Prov. 12.22 The beginning of lying was from the Devill Ioh. 8.44 When he speaketh a lye thâ—n speaketh he of his owne he is a lyer and the father thereof and the end of liers is to be cast into the lake that burneth with fire and brimstone Basting Pelarg. Of the divers kindes of lies see before quest 6. QUEST XVIII Of a false testimony which a man giveth of himselfe NOw remaineth the last kinde of false testimonies when one is a false witnesse of himselfe and hereof there are two sorts 1. Arrogancy and vaine ostentation when any maketh his boast of vertue and piety which is not at all in him such the Prophet Esay meaneth chap. 65.5 which say Stand apart came not neare me I am holier than thou Such was the Pharisie that vaunted himselfe before the Lord of his fasting and almes 2. The other is coloured and cloaked hypocrisie such was that of the Pharisies that under pretence of long prayer devoured widowes houses Matth. 23.14 these 〈◊〉 gaine and profit the end of their religion Another sort of hypocrites make the praise of men the scope of their dissimulation such were also the Pharisies that caused a trumpet to be blowne before them when they gave their almes and used to pray in the corners of the streets that they might be seene of men Matth. 6. Like unto these Pharisaicall hypocrites were the Monkes in Popery that through a pretence of religion gathered infinite wealth and riches possessions and lands unto their Monasteries and Cels. All these are enemies to the truth and maintainers of falshood making a lye of themselves Simler 3. Places of Doctrine 1. Doct. The particular vertues commanded with their contrary vices forbidden IN this Commandement generally is commanded the love confession and defence of the truth and contrariwise is forbidden all lying falshood dissimulation 1. The first vertue then here required is the love of the truth and the franke confession thereof with the mouth and practice in the life therefore the Devill though he sometime speake the truth yet because he loveth it not hee is not of the truth neither can be said to be true The confession of the truth as it concerneth the glory of God belongeth to the third Commandement but as it respecteth the good of our neighbour it is referred to the ninth Concerning this inward love and outward profession of the truth the Prophet David saith describing a righteous man Psal. 15.2 And speaketh the truth in his heart Contrary hereunto are 1. In the defect all kinde of lying whatsoever dissimulation fraud circumventing flattering such the Prophet noteth Psal. 12.2 They speake deceitfully every one with his neighbour flattering with their lips and speake with a double heart the Lord cut off all flattering lips 2. In the excesse there is 1. an intempestive and unseasonable confession of the truth concerning the which our blessed Saviour giveth this caveat Not to give holy things unto dogs nor to cast pearles before swine Matth. 7.6 not in all places and before every one to utter every truth 2. Curiosity which is to enquire things unnecessary or unsearchable as the Apostles were inquisitive after the time of restoring the Kingdome to Israel to whom our Saviour maketh this answer That it was not for them to know the times and seasons which the father hath put in his owne power Act. 1.7 2. Here is required that vertue called Candor which is a favourable interpreting of mens doings and sayings taking all things in the better part and hoping the best where there is no evident cause to the contrary which is an especiall fruit of charity as the Apostle sheweth 1 Cor. 13.7 It beleeveth all things it hopeth all things Contrary hereunto are 1. In the defect first perversenesse taking all things in the worst part and wresting mens sayings and doings to another sense than they meant as the false witnesses did those words of our blessed Saviour Of the destroying the temple and raising it in three dayes which he meant of the temple of his body they turned it to the materiall temple Secondly suspition when men are ready to take every occasion to suspect their neighbour of evill which is contrary to charity which thinketh not evill 1 Cor. 13.5 it is not suspitious Yet all suspition is not condemned in Scripture for our blessed Saviour saith Matth. 10.16 17. Beware of men c. And Bee wise as Serpents c. There is then a good suspition and an evill suspition which are thus distinguished 1. The evill suspition is raised without any cause at all or the same not sufficient the good ariseth of a probable and sufficient cause 2. The evill when upon a bare suspition any thing is certainly concluded the good leaveth the thing suspected in suspense and doubt 3. The evill is when upon suspition followeth hatred and an intention to worke mischiefe the good when one useth his suspition to charitable and friendly admonition 2. In the excesse here offendeth the credulous person that is without all suspition where there is just cause such an one was Godaliah that would suspect nothing of bloudy Ismael that was sent to kill him Ier. 40.16 Secondly the flatterer erreth here who upholdeth men in their sinnes and will not tell them their 〈◊〉 therefore Moses saith Thou shalt not hate thy brother in thy heart but thou shalt plainly rebuke thy neighbour and not suffer him to sinne 3. Simplicity and plainenesse is commanded which is a vertue whereby one plainly and sincerely professeth that which is right and agreeable to the truth without any colouring or cloaking so in Nathanieâ—â— commended for an Israelite indeed in whom there was no guile Ioh. 1.47 Contrary hereunto is doubling and dissembling either in words or workes sayings or doings so Iehâ—nadab that gave that lewd
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.
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
quasi intabella inscriptio It is uncertaine whether other stones are here to be understood or wee may take it for a certaine inscription of these two names in a table c. These two latter opinions I put together that it is like these Vrim and Thummim were written in some precious matter not made by art but prepared of God and given to Moses who put them within the breast-plate So Gallasius resolveth Diversum aliquid fuisse à lapidibus catonis minimè dubium est It is without doubt that they were a divers thing from the stones and chaines and what if wee say that these names Vrim and Thummim inscripta fuisse intra pectorale were written within the pectorall QUEST XXVIII How judgement was given by the Vrim and Thummim NOw it will be further inquired how the Lord made answer and the Priest consulted with God by Vrim and Thummim 1. Iosephus thinketh that when the Lord promised good successe to his people the stones shined extraordinarily but he saith Desiit tam essen quam Sardonix fulgorem emittere c. As well the Pectorall which he calleth the essen or rather choshen which is the Hebrew name for the Pectorall and the Sardonix stone upon the right shoulder which used to shine extraordinarily as often as the high Priest sacrificed did cease to send forth such brightnesse and that two hundred yeeres before his time which Tostatus thinketh was in the time of the Macchabees as he doth gather out of that place 1 Macchab. 4.46 where it is said that they laid up the stones of the Altar upon the mountaine of the Temple till there should come a Prophet to shew what should bee done with them It is like then they wanted that direction to know the Lords will by the shining of the stones Tostat. qu. 15. But I thinke it more probable with Montanus that the Vrim and Thummim was lost in the captivity as also the Arke tables of stone Aarons Rod and the pot of Manna as also thinketh Burgens addit 2. And as may appeare Ezra 2.63 that after the captivity they had no Priest with the Vrim and Thummim The Priest which met Alexander in his glorious apparell might have precious stones in his breast without the Vrim and Thummim 2. Ab. Ezra thinketh that they used to write the thing inquired upon in a peece of paper and so put it within the breast-plate upon the Vrim and Thummim and there they should finde written an answer of their question and demand But it is evident that the Lord when he was consulted with answered by voice 1 Sam. 23.11 3. Suidas thinketh that when the Lord granted their petition the Adamant shined extraordinarily if not nihil accedebat ad solitum lapidis fulgâ—rem nothing was added to the usuall brightnesse of the stone and when the Lord threatned warre pestilence or famine the stone had the colour of bloud But it is shewed before that the Vrim and Thummim was no such stone 4. Hugo de S. Victor thinketh there were certaine characters of letters quibus projectis ex literarum junctura desâ—per apparenâ—ium c. by the casting whereof and the joyning together of certaine letters it appeared what was to be done But the Vrim and Thummim was no such uncertaine conjunction of letters but some certaine glorious thing put into the Pectorall as is before shewed 5. Montanus thinketh that the Vrim and Thummim inde proferebantur were taken out of the Pectorall when any answer was to be given and that the Priest by the inspection thereof had his direction But it is not like after Moses there put them that they were taken out as Tostatus well thinketh Oportebateas educere è plicatura rationalis quòd non conveniebat c. That it was not convenient to draw them out from the folding of the Pectorall 6. Nehemonides is of opinion that the answer given by Vrim and Thummim was madregeh a certaine degree and instinct of the Spirit inferiour to prophecie yet of an higher nature than nathkol the voice which came from heaven Ex Pelarg. Ribera also thinketh beside the brightnesse of the stones that the Priest ad prasentiam rationalis spiritum prophetiae accipiebat at the presence of the Pectorall received the spirit of prophecie But for the Lord to answer by Vrim and by Prophets were two distinct things 1 Sam. 28.6 the Lord would not answer Saul neither by dreames by Vrim nor by Prophets 7. Wherefore it is most like though this be not certainly determined in Scripture that the Lord when the Priest asked counsell of God by Vrim made answer by voice As when David asked of God by the Priest that had the Ephod whether Saul would come downe and whether the Lords of Keilah would deliver him into his hands the Lord answered to both his questions that Saul would come downe and that the other would deliver him So 1 Sam. 30.8 David asked counsell of the Lord saying Shall I follow after this companie shall I overtake them and the Lord answered Follow for thou shalt surely overtake them and recover all Hence Tostatus well inferreth Non fiebat inquisitio in aliqua lamina sed à Deo inquirebatur veritas There was no inquisition made in any such place but the truth was inquired of God quaest 12. Ribera also useth this reason that seeing God answered to every point it was necessary there should be some voice heard Nam fulgor gemmarum tot tantaque minuta declarare non potuit c. For the brightnesse of the precious stones could not declare such and so many small particulars God used then to answer the high Priest by voice as Numb 7.89 When Moses went into the Tabernacle of the congregation to speake with God hee heard the voice of one speaking unto him from the mercie seat But it will then be asked if the Priest discerned not the Lords will by the Vrim why is it called the Vrim of judgement and what use was there of it I answer that it was so called not of the effect as though by the inspection of the Vrim hee gave judgement but ex consequenti by a consequent because the Lord onely vouchsafed to give judgement in the cause enquired of by the Priest when he applied the Pectorall with the Vrim and Thummim which was ordained to be a type of Christ the true and perfect light to signifie that in him all wisdome dwelleth and that by him only the will of God is revealed to us Calvin And this further may serve as a proofe thereof that it is like if there had beene any reall demonstration in the stones of Gods will that meanes had beene certaine and perpetuall and never failed But it was otherwise for God answered not Saul by Vrim and in Iosias time who was a vertuous King the high Priest Hilkiah enquired Gods will of the Prophetesse Huldah which he needed not to have done if he might have knowne Gods will
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
Pythagoras appeareth to be ridiculous and foolish who condemned all such sacrificing of beasts as the Poet describeth it in this manner Nec satis est quod tale nefas committitur ipsos Inscripsére Deos sceleri numenque supremum Cade laboriferi credunt gandere juvenci They thinke it not enough themselves evill for to do But make the gods above as parties thereunto As though they joyed to see a painfull bullock slaine to be But herein was Pythagoras errour and ignorance that he could not conceive Deum sine expiatione 〈◊〉 placari that God could not be appeased without some expiation and atonement made The bloud of these sacrifices then shadowed forth the bloud of Christ the only sacrifice of atonement whereby God was well pleased not that he delighted in the death of that just one but in his obedience wherein Gods justice was satisfied indeed take Christ away and then the sacrifices of beasts nihil differunt à profana carnificina differ nothing from a prophane shambles Calvin 6. Morall observations 1. Observ. A Bishop must be gentle and full of clemencie Vers. 7. ANd anoint him Disce Sacerdos Dei esse misericors Learne thou which are Gods Priest and Minister to be mercifull and given to pity for the which cause the Priests of the old Law were anointed Oleaster Which property of gentlenesse Saint Paul requireth in his Bishop No striker not given to filthy lucre but gentle no fighter It is more seemely for a Christian Bishop to win by clemencie than to force by rigour and severity 2. Observ. Ministers must both teach and live well Vers. 20. ANd put it upon the lap of Aarons eare c. The laying the bloud on the right eare of Aaron signifieth the right hearing of the Word on the right thumbe that they should not be hearers of the Word only but doers on the right toe that their conversation should be aright B. Bab. as S. Paul would have his Bishop unreproveable 1. Tim. 3.2 3. Observ. No delayes to be used in Gods service Vers. 34. IF ought remaine till the morning c. As the holy flesh was to be eaten the same day so hereby the Lord would shew sibi alacriter esse inserviendum that we must serve him cheerefully not to use any delayes or procrastinations in his service Simler As the Prophet David saith I made haste and delayed not to keepe thy Commandements Psal. 119.60 CHAP. XXX 1. The Method and Argument IN this Chapter is first described another object of the service of the Priests namely the Altar of incense to vers 11. Secondly such things as were necessary for their Ministery 1. Money to be collected vers 11. to 17. 2. A laver to wash them in to vers 22. 3. The anointing oile for consecration to vers 33. 4. The sweet perfume for sacrifice to vers 38. In the description of the Altar of incense are set forth 1. The matter vers 1. forme and fashion vers 2. 2. The parts the crowne and barres to vers 6. 3. The situation of it vers 6. 4. The use daily vers 7.8 anniversary vers 10. In the second part 1. The collection of the money is appointed in generall by whom it should bee given what and to what end vers 12. then in particular what shall be given vers 13. by whom vers 14.15 to what end vers 16. 2. The laver is described 1. The matter and forme vers 18. 2. The place vers 18. 3. The use for the Priests to wash in vers 19 20. 4. The danger if they doe it not vers 21. 3. The holy oyntment is appointed to be made 1. The matter vers 23 24. 2. The forme vers 25. 3. The use to anoint both the holy things to vers 30. and the holy persons vers 30. 4. Punishment iâ— threatned to those which should prophane this ointment to vers 34. 4. The holy perfume also is commanded to be made 1. Of what matter vers 34. 2. After what manner vers 35. 3. How it must be used vers 36. 4. The punishment of those which doe abuse and prophane it 2. The divers readings Vers. 3. The top thereof B.G.V.I.A.P. better than the grate thereof I.S. gag signifieth the â—op or roofe Vers. 4. On either side B. or the two sides V.I.P.A.C.S. better than per singula latera on everie side L.G. Vers. 6. Where I will meet with thee B.I.P.A. better than where I will speake with thee L. or appoint my wâ—rd with thee C. or covenant with thee V. or appoint with thee G. the word commeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jaghad to meet with or to appoint a time Vers. 10. Aaron shall make reconciliation B.G.I. cum caâ—er not Aaron shall pray L. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caphar to reconcile Vers. 19. Shall wash their hands c. thereat G. or out of it I.V.P.A.S.C. better than in it B.L. minimenum out of it H. Vers. 23. Five hundred sicles B.G.V.A.P. cum cater not five hundred pounds I. for it had beene too great a proportion for an him of oyle And beside vers 24. mention is made of the shekel after the shekel of the Sanctuarie Vers. 33. Take c. stacto onycha galbanum B.I.C.L.S.P. better than myrrh and cleare gumme G. for myrrh is called before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mâ—r Vers. 34. Spices and pure frankincense B.G.V.A.P. better than to referre it to gallaâ—â—â— of sweet savour L. S. C. for a distinction commeth betweene or nard with the leaves I. the word i◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sammim spices so taken vers 23. Vers. 34. Everie one by it selfe alone I. So also Oleaster better than of each a like weight B. G. cum cater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 badadh signifieth alone Levit. 13.45 3. The questions discussed QUEST I. Why the narration of the making of the golden Altar is transposed Vers. 1. THou shalt make an Altar c. 1. The Hebrewes well observe that in the sacred histories we should not alwayes looke to have things set downe in that order of time wherein they were done as the altar of incense was made before the priestly apparell as is evident chap. â—7 â—5 and chap. 28. yet it is prescribed to be made after 2. Iunius giveth this reason why the same order is not observed in the prescription which was in the making preparing of these things because first the things are described wherein the service and ministerie of the Priests consisted and then the common instruments and sacred things belonging to their service as the perfume and perfume altar money and the holy oyntment and so though the order of time he not kept yet the order of nature seemeth to bee observed But then it is like if the things are set downe in the narration as the nature of them required that the same course should have beene much more kept in the framing and making of them 3. Tostatus thinketh rather that the order of nature is
small peeces that is confesse them particularly unto God Procop. 5. And as this perfume was only to be offered unto God so our prayers must only be directed unto him Osiander QUEST XLII How the Lord talked with Moses in the Mercie seat whether in any visible shape Vers. 36. WHere I will meet with thee c. 1. That is in the Arke of the Testimony before mentioned not in the Altar of incense because as Lyranus saith the voice of the Lord was heard from the Mercie seat thither for neither did it belong unto Moses but unto Aaron to offer incense and the Lord used to speake unto Moses not from the Altar of incense but from the Mercie seat Numb 7.89 Tostat. quaest 16. 2. But though in this he correcteth Lyranus upon good ground yet he himselfe is more grossely deceived that Moses who was privileged at all times to goe into the most holy place videbat effigiem quâ— apparebat in propitiatorio c. he saw a certaine shape which appeared in the Mercie seat which was an Angell in a bodily appearance And for this cause he saith the high Priest when he went into the most holy place was with a cloud of incense to cover the Mercie seat Levit. 16.13 that the Angell in that visible shape might not be seene Tostat. qu. 17. Contra. 1. God could frame a voice from the Mercy seat without any such visible apparition therefore it is superfluous to imagine any such 2. Neither is it more like that Moses saw any image in the most holy place than he did in mount Horeb Deut. 4.15 3. The cloud of incense was to cover the Mercie seaâ— not to that end but for reverence of the place that the high Priest should not gaze upon Gods seat 4. Places of Doctrine 1. Doct. That it is lawfull to number the people upon just occasion Vers. 12. WHen thou takest the sum of the children of Israel c. It is not then unlawfull for Princes to take the numbers of their people either to make choice of such as are fit for warre or for the imposition of moderate and necessary taxes and subsidies As here this people are numbred to levy a certaine summe toward the maintenance of the Tabernacle Servius Bullus is noted to have beene the first that brought in this order of summing and mustering the people in the Romane Common-wealth which as a politike device may safely be reteined now of Christian Magistrates so that they do it not with ostentation as rejoycing in the numbers of the people and as it were placing their confidence therein which was Davids fault when he caused Ioab to number the people 2 Sam. 24. Simler But Kings when they see their people to multiply and increase may thereby be stirred up to give the praise unto God as the Wise-man saith In the multitude of the people is the honour of a King and for want of people commeth the destruction of the Prince Prov. 14.28 2. Doct. God is no accepter of persons Vers. 15. THe rich shall not passe and the poore shall not diminish from halfe a sicle This sheweth that God is no accepter of persons that the poore as well as the rich doe belong unto him therefore God would have the poore to pay as much as the rich lest they might have thought themselves to be lesse deare in Gods sight So the Apostle saith There is neither Iew nor Grecian there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus Galath 3.28 Marbach 3. Doct. The Ministers of the word are to be competently maintained Vers. 16. ANd put it to the use of the Tabernacle Here the common charge of the Tabernacle and the things thereunto belonging lieth upon the contribution of the people which sheweth how ready and carefull all sorts of men ought to be in maintenance of the Lords house for he that is borne to inherit heaven must thinke himselfe borne to maintaine â—he meanes that lead us unto heaven Men are carefull to maintaine their labouring beasts which worke for their corporall food as the Apostle to this purpose alleageth that text out of the Law Thou shalt not muzzle the mouth of the oxe that treadeth out the corne 1 Cor. 9.9 much more should the Ministers of Gods word be maintained which labour for the food of our soules To this purpose B. Babingt 5. Places of controversie 1. Controv. Against the invocation of Saints Vers. 8. THe perfume shall be perpetually before the Lord c. As this perfume was only to be censed to the Lord which signifieth the prayers of the Saints so God only through Christ must be invocated this honour must not be given unto any other Simler for God only must be beleeved upon as our blessed Saviour saith Yee beleeve in God beleeve also in mee Ioh. 14.1 And men cannot call on him in whom they have not beleeved Rom. 10.14 2. Controv. Against superstitious censing of Churches NOw seeing that this perfume and incense was a type of the spirituall sacrifices and prayers of the faithfull Psal. 141.2 Apocal. 8.3 which types and figures are now ceased the superstition here of the Romanists and Grecians is discovered that use censers and censing still in their Churches not as a civill thing for reverence and decencie but as a part of their religious service which seeing it is now abrogate with other shadowes the body being come Coloss. 2.17 I say with Gallasius Caret testimoniâ— verbi merum hominis commentum est It wanteth the testimony of the word and is a meere device of man 3. Controv. Of the superstitious use of washing the hands among the Romanists Vers. 21. SO they shall wash their hands c. The Romanists have the like use who when they addresse themselves to consecrate the host and to approach unto the Altar doe wash their fingers muttering these words of the Prophet David Psal. 26.6 I will wash mine hands in innocencie O Lord and compasse thine Altar The like fashion was retained among the Gentiles among whom it was counted an impious thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with unwashen hands to handle holy things But this outward ceremony did not make the idolatrous service of the Heathen acceptable so neither is the superstitious worship of the Romanists thereby justified who while they wash their hands coenam Christi profanant c. doe profane Christs supper and take away the fruitfull application and efficacie of his death by instituting a new sacrifice Gallas And as Pilate washed his hands yet delivered Christ over to be crucified so they wash their hands and yet doe crucifie Christ daily in the Masse in offering him up still in sacrifice 4. Controv. Against the superstitious Chrisme of the Romanists Vers. 29. ANd thou shalt make of it the oile of holy ointment c. This holy ointment was a type and figure of the spirituall ointment the graces and gifts of Gods spirit which should be
it was not for him also to shew his anger too but rather to expresse his love in pacifying the Lords wrath Non oportuit in Dei praesentiâ— indignari sed furorem Dei deprecari c. It was not for Moses in Gods presence to be angrie but by entreatie rather to pacifie his anger 2. Now then whereas there are duo impetus in ira two forcible motions in anger the one when we know any thing by heare-say which may worthily move us to anger the other when by our sense wee perceive it so was it here with Moses hee was inwardly moved when first the Lord declared unto him the sinne of the people But this motion he suppressed when he saw the Lord bent to destroy the people amor vicit iram love in him overcame his anger but afterward when first by hearing he perceived their singing and rejoycing and further by his eye beheld the Calfe which he had made then his anger was vehemently kindled Tostat. qu. 26. QUEST L. Whether Moses sinned in his anger Vers. 19. MOses wrath waxed hot 1. It may seeme at the first that Moses wrath was immoderate because in his haste he cast the tables of the Law out of his hand And this may be thought more probable because Moses long after this sinned in his hastinesse when he smote the rocke in anger Numb 20. and if this had beene a sudden passion in Moses it had not beene so much now being so vehement and fervent it should seeme to bewray some infirmitie But Moses cannot bee convinced by these reasons to have offended in this his anger 1. Though Moses sinned at the waters of strife it followeth not that he was overseene here for there the Scripture noteth Moses infirmitie but here no such thing in him is reproved 2. And anger though it be exceeding great if it be in Gods cause is commendable Sicut enim amor Dei non circumscribitur terminis c. For as the love of God is not limited nor hath any bounds so neither hath zeale in Gods cause Simlerus 2. This then was a just anger and an holy rage in Moses There are two kindes of anger one is inconsiderate rash seeking private revenge there is another which is for Gods cause when wee see his honour called in question and his glorie defaced this anger is pleasing unto God when wee are angrie with mens vices not with their persons which kinde of anger is discerned by this Si postquam quis se correxerit eum odio habeat c. If one hate a man still after he hath amended his fault it is a signe hee hated not his vice but his person But if he returne in love againe the fault being redressed it sheweth his anger was only for Gods cause such was Moses here who after hee had taken revenge of the people for their sinne continueth his prayer unto God for them Tostat. qu. 27. Such was the zeale of Phinehas in slaying the adulterer and adulteresse and of Helias against Baals Priests and of our blessed Saviour when he cast the money-changers out of the Temple Ferus So Calvin concludeth well that Moses anger Cum manaverit à Spiritu sancto which proceeded from the holy Spirit was a vertue praise-worthy though it must be confessed that the affections of the Saints are not so perfect but that they may sâ—vour a little of the leaven of our corrupt nature QUEST LI. Whether Moses offended in breaking the tables of the Law Vers. 19. HE cast the tables out of his hand 1. Some thinke that Moses being carried away with heat of anger did not well consider what hee did Et prae infiâ—mitate tabulaâ— e manu excidisse And that through infirmitie the tables fell out of his hand But the text sheweth that Moses cast them out of his hand and Deut. 9.17 he saith I tooke the two tables and cast them out of my two hands it was then a voluntarie and advised act 2. R. Salomon to excuse Moses saith that of a sudden the writing of the tables was wiped out and Moses seeing them to be then for no further use cast them out of his hand But this fable contradicteth the text which describeth the tables at the verie same time when Moses carried them to bee written on both sides which is expressed of purpose to shew what a precious monument the Israelites were deprived of 3. Some make it simply an act of Moses rage that Furore turbatus tabulas fregerit c. Being distempered with rage he brake the tables which oversight of Moses in their opinion may seeme to be proved by these reasons 1. Because the tables of the Law were a most holy monument of Gods Covenant with his people in so much that Moses would not commit them to Ioshuah but carried them in his owne hands so that Moses in breaking the monument of the Covenant might seeme to offend against God the author of the Covenant and of that writing 2. It may be thought also to have beene done rashly and hastily of Moses so that therein hee could not be blamelesse 3. Like as if a Princes letter should bee cancelled by his messenger that was sent with it so the Lord might be herein angrie with Moses for defacing this writing Contra. 1. The tables indeed were a most holy and worthy monument when Moses received them of God but now inuntiles factae sunt they became unprofitable the Covenant being broken by the people the signe of the Covenant was needlesse and of no necessarie use and therefore it was no offence to breake them 2. Neither did Moses it suddenly or rashly but with good advisement he cast the tables out of his hand judging the people unworthy of them and he did it not without the instinct of Gods Spirit 3. It is no wrong to the Prince to have his letters cancelled where hee meaneth they should serve to no use but his minde is they shall be reversed So Moses knew that God would not have the tables of the Covenant offered at this time to the people that had broken his Covenant 4. This fact then of Moses in breaking of the tables may bee thus justified 1. Id fit asslatu peculiari Divini Spiritus It was done by the peculiar motion of Gods Spirit Simler Iun. Though Hugo de S. Victor make some doubt of it Vtrum ex humano affectu vel divino instinctu hoc fecerit non patet It is not evident whether hee did it of an humane affection or a divine instinct But seeing God was not angrie with Moses for doing it but biddeth to prepare the like tables againe chap. 34. it is certaine that it was no humane motion in him to doe it 2. Moses in respect of himselfe brake them Recusans esse paedagogus inobedientis populi Refusing to be the schoolemaster of such a disobedient people 3. Moses thought the people unworthy of such a benefit In poenam populi indigni beneficio tabularum c.
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
to the even sometimes for the space of seven daies Levit. 15.13 18. The Priest therefore when any such uncleannesse was upon him could not enter into the Sanctuarie at all the washing of his hands and feet then at the brasen Layer would not serve the turne But though they were free from all other kinds of uncleannesse yet they were to wash their hands and feet alwaies when they went into the Tabernacle 3. The spirituall reason of the washing the hands and feet is this by the hands are understood the workes and operations by feet the affections of the soule Ministers and generally all that approach and draw neere unto God must be both of cleane heart and of cleane waies and workes when they come before God as for the hands the Apostle willeth that everie where men should lift up pure hands and concerning the feet the Preacher saith Take heed unto thy feet when thou entrest into the house of God QUEST X. What cloud this was which covered the Tabernacle Vers. 34. THen the cloud covered the Tabernacle c. 1. This was not another cloud beside that which was called the pillar of the cloud as some thinke but the very same both because of the appearance of it by night as fire as the other seemed as a pillar of fire in the night as also there was the same use of this cloud to direct them in their journeyes as of the pillar Exod. 13.21 Tostat. qu. 10. 2. Some thinke while the people camped about mount Sinai that this cloud vanished away which was the cause why the people desired gods to go before them and that now as soone as the Tabernacle was made it appeared againe But that is not like for chap. 13.22 it is said that the Lord tooke not away the pillar of the cloud by day c. And seeing the Manna did fall every day which was an evident signe of Gods presence among them though the cloud had not been in their sight that had been no cause to move thâ—â— to desire a guide Simler 3. This cloud which before also did direct them now commeth somewhat nearer and sitteth upon the Tabernacle Novae hic gratiae accessio commendatur in certiore symbolo c. this accession of new grace and favour is commended by a more certaine and evident signe Calvin 4. This cloud before rested upon the other Tabernacle which Moses had removed without the campe but now the great Tabernacle being built the Lord doth chuse it as his seat Tostat. qu. 10. QUEST XI How the glorie of the Lord filled the Tabernacle THe glorie of the Lord filled the Tabernacle 1. The Lord giveth here a double testimonie of his presence for the approbation of this worke made by his appointment there was a cloud without and inâ—us splendor gloriae Dei within the brightsome glorie of God Gallass For so the Apostle calleth the shining of Moses face the glorie of his countenance 1. Cor. 3. Oleaster 2. By this was signified both the presence of Christ in his Church because this cloud filled the Tabernacle within and the Lords protection of his Church the cloud covered it without Marbach 3. And as the glorie of the Lord filled the Tabernacle so in Christ who is the true Tabernacle the Godhead dwelleth bodily and essentially Osiander 4. Though the glorie of the Lord filled the earthly Tabernacle yet his glorie remained still in heaven onely the Lord vouchsafed there a visible signe of his presence that they might know him to be neere unto them as often as he was called upon Calvine QUEST XII VVhy it pleased God to make the cloud a signe of his presence IT hath pleased God diversly to use the clouds as symboles and signes of his presence so he set his bow in the clouds as a signe of his favour he went before his people in a cloud Christ was transfigured in the mount in a bright cloud when he ascended a cloud tooke him out of their fight and he shall come againe in the clouds to judge the quicke and the dead 2. First as the cloud engendreth raine doth shelter from the heat of the Sun so Christ by the influence and raine of grace doth comfort his Church and protecteth it in the heat of persecution Simler Secondly as the fiâ—e heateth giveth light and purgeth so Christ by his Spirit worketh all these in his Church comforting illuminating and purifying the same Pelarg. QUEST XIII Why Moses could not enter into the Tabernacle Vers. 35. MOses could not enter into the Tabernacle because the cloud abode there c. 1. Tostatus confuting Lyranus who thinketh that Moses did not enter into the Tabernacle propter reverentiam because of the reverence of the place and not for that the thicke cloud did hinder his â—ight affirmeth the contrarie that Moses rather entred not because of the thicke cloud But seeing that this was a lightsome cloud and therefore is called the glorie of the Lord it was not the thicknes of the cloud that could have been an impediment to Moses he therefore rather forbeareth to enter of reverencâ— as when it was said unto him while the fire burned in the bush come not hither c. Exod. 3. 2. Moses entred into the thicke cloud in mount Sinai but here he cannot enter Pellican maketh this the reason because now Moses representeth the people of the Iewes to whom the glorie of the Lord in the Tâ—bernacle was as a cloud But he as well represented the person of the people when he went up to receive the Law for them therefore that is no reason The cause then is this Moses durst not ascend up unto God into the mount uncalled he waited six daies in the mount and the seventh the Lord called unto him chap. 24 16 at this time therefore it was not lawfull for Moses to come neere being not called or bidden so to doe Gallas 3. And by this meanes the Lord would have his Tabernacle afterward reverenced of all into the which Moses had no entrance at this time for the great glorie of the Lord as for the same cause at the dedication of Salomons Temple the glorie of the Lord so filled the house that the Priests could not stand to minister because of the cloud the glorious light whereof they could not endure And thus the Lord would have his house reverenced because of his presence 4. But the cloud did not alwaies thus fill the house but at this time the Lord did it to sanctifie the Tabernacle with his presence The cloud had three positions or places sometime it was within the Tabernacle then none could enter as heere and Numb 12. when the cloud stood at the doore of the Tabernacle when the Lord called to Aaron and Miriam or it rested upon the Tabernacle then Moses and Aaron might enter but the campe removed not but when the cloud was lift up altogether from the Tabernacle then the campe went forward Lyran. QUEST XIV In what order the
unlesse thou shew him a signe c. We must waite then upon God for his direction as the eyes of the servants looke unto the hand of their masters And as the campe of Israel removed at the lifting up of this cloud so by Gods direction I have begun and by his gracious blessing finished this long and laborious worke this fifth of Iune Anno 1608. To whom in all humblenesse of soule and with bended knees of my heart I doe onely ascribe the praise thereof and now as at the setling of this cloud the camâ—e stayed so heere I rest for this time untill by the ascending of the cloud that is the further motion and direction of Gods Spirit I shall be raised to march on still by those heavenly stations of the Scriptures toward the celestiall Canaan Amen 1 Timoth. 1.17 Now unto the King everlasting immortall invisible unto God only wise be honour and glorie for ever and ever Amen FINIS THE TABLE OF THE QVESTIONS HANDLED IN THIS COMMENTARIE Certaine Generall questions out of the whole booke explained 1. QUest Concerning the inscription of the booke 2. qu. Of the computation of yeares comprehended in the storie of Exodus 3. qu. Whether Moses were the writer of this booke 4. qu. Whether Moses Iudiciall lawes doe now necessarily binde the Civill Magistrate Questions upon the first Chapter 1. QUest Why the twelve Patriarkes are so often rehearsed 2. qu. VVhy Iacobs sonnes are not alwaies rehearsed in the same order 3. qu. How they are said to bee seventie soules that went downe with Iacob into Egypt 4. qu. Of the wonderfull multiplying of the Israelites in Egypt 5. qu. In what time the Israelites so exceedingly increased 6. qu. By what meanes the Israelites increased 7. qu. Who this new King was that knew not Ioseph 8. qu. VVhy this Pharaoh is called a new King 9. qu. The causes of the afflection of the Israelites 10. qu. Of the hard affliction of the Israelites 11. qu. Of the cities Pithom and Rameses which the Israelites built for Pharaoh 12. qu. How many yeares the affliction of the Israelites is supposed to have continued 13. qu. The reasons why the Lord suffered his people to be afflicted in Egypt 14. qu. Whether the Midwives were Egyptians or Hebrew women 15. qu. Why Pharaoh only giveth his cruel charge to two Midwives 16. qu. Whether the Midwives made a lie and are therein to be justified 17. qu. How the Lord is said to make them houses 18. qu. Whether the Midwives onely were temporally rewarded Questions upon the second Chapter 1. QUest Of Amram Moses father 2. qu. Why it is said he went and tooke 3. qu. Of Iacobed Moses mother whether she were aunt or cosine german to Amram 4. qu. Why such marriages were tolerated in those daies 5. qu. When Amram married his wife 6. qu. Of the time of Moses birth compared with the times before and the times after 7. qu. Of the antiquitie of Moses who is found to be the most ancient of all writers either sacred or prophane 8. qu. VVhether the name of Moses were knowne unto the Gentiles before Christ. 9. qu. How Moses is said to bee a proper child and by Whom he was hid 10. qu. The Arke wherein Moses was put whereof it was made and where placed 11. qu. Whether Moses parents did well in exposing him 12. qu. Of the education of Moses and his adâ—ption to be Pharaohs daughters sonne 13. qu. Whence Moses had his learning of the Egyptians only or of the Grecians also 14. qu. VVhat kind of learning Moses received of the Egyptians 15. qu. VVhence the Egyptians received their learning 16. qu. VVhy it pleased God that Moses should be instructed in the Egyptian learning 17. qu. VVhy Moses had this name given him 18. qu. Of Moses visiting his brethren 19. qu. Whether it were lawfull for Moses to kill the Egyptian 20. qu. Why Moses though warranted from God yet useth great secresie and circumspection in this busines 21. qu. How Moses is said heere to feare seeing the Apostle denieth that he feared the King 22. qu. Why Moses sufferings are called by the Apostle the rebukes of Christ. 23. qu. Why Pharaoh sought to slay Moses 24. qu. The causes why Moses lived in exile and banishment fortie yeares 25. qu. Of Midian what countrie it was and where situat 26. qu. Rahuel Iethro Hobab whether they were the same 27. qu. Whether Rahuel were Prince or Priest of Midian 28. qu. VVhether Rahuel were an idolatrous Priest or a Priest of the true God 29. qu. Why Zipporah is called an Aethiopesse 30. qu. In what time Moses sonnes were borne unto him 31. qu. To whom the right of imposing names upon the children belongeth 32. qu. Whence the name of Gershom is derived 33. qu. VVhat Pharaoh it was that died while Moses was in Midian 34. qu. Whether the crie of the Israelites proceeded from true repentance Questions upon the third Chapter 1. QUest How long Moses kept his father in lawes sheepe what he did in the mountaine and to what â—nd he was so exercised 2. qu. Of the mount Choreb whether it was the same with mount Zion also why Moses went thither and why it is called the mountaine of God 3. qu. Of the vision of the bush 4. qu. Of the flame of fire that burned in the bush 5. qu. What is meant by the burning of the fire without consuming the bush 6. qu. Whether it were an Angell or God himselfe that appeared unto Moses and whether he that appeared were Michael the Prince of the people of God 7. qu. What made Moses to draw neere to behold this strange sight 8. qu. Why the Lord doubleth Moses name in calling him 9. qu. VVhat the putting off the shooes meaneth 10. qu. Why the Lord calleth himselfe the God of Abraham Isaak and Iacob 11. qu. Why Moses hid his face 12. qu. How this text is alleaged by our Saviour in the Gospell to prove the resurrection of the dead 13. qu. Why our Saviour in the Gospell specially urgeth this place against the Sadduces 14. qu. How God is said heere to descend 15. qu. In what respect the land of Canaan is called a large countrie 16. qu. Of the great fruitfulnes of the land of Canaan and of the wonderfull fruit of Palestina called the apples of Paradise 17. qu. Whether the fruitfulnes of the land of Canaan do yet continuâ— 18. qu. VVhether the Canaanites were a peculiar people by themselves 19. qu. How many nations of the Canaanites and why they were cast out 20. qu. VVhat made Moses so unwilling to take his calling upon him 21. qu. What signe it is which the Lord promised to Moses 22. qu. Why Moses enquireth after Gods name 23. qu. Of the best reading of these words I am that I am 24. qu. What the name is which the Lord heere giveth himselfe 25. qu. Of the meaning of the name Eheie and whether Plato and other Philosophers received any
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