and why 58. qu. Wherefore the people were compelled to drinke the 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
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
thing of his credit Simler 3. He sheweth his ignorance thinking 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
though 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
of God 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
to the eyes doth deere them and easeth the paine It seemeth this plague consisted most of the common sort of frogs because they came out of the waters yet there might be a mixture also of the other sorts especially of the Rubetae to make the plague more grievous 3. And in this plague this was strange and extraordinary that the frogs left the waters their proper element and scralled upon the land and entered their houses Simler QUEST II. Of the greatnesse of this plague frogs COncerning the greatnesse of this plague 1. Philo noteth that those frogs filled the high wayes and their houses yea crept into their Temples and did climbe up into their upper chambers so that they were at their wits end 2. Iosâ—phus sâ—ith that beside the annoyance which they brought upon the land leaping upon their meat and drinke that the waters were corrupted by them so that it stanke of them and was putrified and full of corruption Some Hebrewes write also that they crept into their mouthes when they were asleepe and entred â—nto their bowels 3. Thus the Egyptians by this plague were cumbred and punished in all their senses in their sight with the number and uglinesse of them in their hearing with their croaking in their taste by corrupting their victuals in their smell with the stinch of them in their feeling with their â—iting and venom Pererius 4. This plague was sutable to their sinne for as they regarded not the pitifull and mournfull cries of the infants which they cast into the water so now are they vexed with the crying and croaking of frogges Infants as Theodoret noteth are herein resembâ—ed to cralling frogs because they doe so creepe upon their hands and feete before they are strong to goe Perer. 5. We reade that in time past whole Cities have beene dispeopled by frogs that invaded them without any miraculous worke Plinie out of Varro reporteth of a City in France where the people were driven away by frogs Paulus Oroâ—â—us writeth that the Abderites were chased out of their Country by frogs and craved of Cassâ—nder King of Macedonia some other place of habitation Perer. So the Artoriitae of India and the people inhabiting about Paeonia and Dardania were invaded of frogs Egypt also out of the slime thereof is apt to engender frogs as Iosephus writeth and for this cause the bird Ibis is honoured among them because that kind destroyeth the frogs But there is a great difference betweene this miraculous worke and the other first in respect of the infinite number of them and their generall overspreading secondly those frogs were ingendred not all at once but by little and little here as soone as Aaron had stretched out his hand this great army of frogs was raised thirdly they all are suddenly destroyed and gathered in heapes the other as they came not all at once so neither doe they goe away all together Simler QUEST III. From whence this great aboundance of frogs came THis aboundance of frogs 1. Came neither out of the slime as Iosephus thinketh into the which hee saith they were resolved againe 2. Neither yet altogether out of the waters for though Egypt is full of pooles of water and lakes yet they sufficed not to fill all Egypt with frogges 3. Therefore they were brought forth by the power of God neither did the frogs of any naturall instinct leave the waters to creepe upon the land but like as God by the ministry of his Angels brought all the creatures to Adam to receive their names and afterward unto Noah in the Arke so were these frogs brought together and sent upon the land Perer. QUEST IV. In what place and how the Sorcerers brought forth frogs Vers. 7. THe Sorcerers did likewise 1. They brought not forth true frogs but counterfeit as before in the first plague but the frogs that Aaron caused were frogs indeed for afterward they were gathered into heapes and the land stanke of them that it might appeare to be a true miracle Pellican 2. These Sorcerers though in shew they could bring forth frogs yet they could not remove the plague of frogs which was sent upon the land Osiander 3. The place where the Sorcerers shewed their skill was in the land of Goshen which was exempted both from these and the other plagues for the Lord threatneth only to bring the frogs upon Pharaoh and his people vers 3. Iun. Simler QUEST V. Why Pharaoh calleth now for Moses and not before Vers. 8. THen Pharaoh called for Moses c. Pharaoh called not for Moses to pray for him to remove the first plague though both Philo and Iosephus so affirme there being no such thing expressed before it is hard for any man to imagine that which there is no warrant for 2. Therefore this may be the cause why Pharaoh is forced now to flee unto Moses and not before because this was a more grievous and intolerable plague which is extended upon Pharaoh and his house none are exempted from it in the other plague they might make some shift to helpe themselves as the richer sort with wine the poorer with the juyce of herbes and such like but against this plague there is no remedy Perer. 3. But it seemeth that Pharaoh had a double meaning he would have the frogs removed first that afterward hee might call backe his promise for dismissing of the people Simler QUEST VI. Why Moses saith to Pharaoh take this honour to thee Vers. 9. TAke this honour over me when I shall pray 1. Some refer these words to the event that when the frogs were removed Pharaoh should have good cause to boast of Moses and to rejoyce that he was so neere at hand to helpe him Vatab. 2. Some understand Moses to speake by way of comparison that he had now no cause to boast of his Sorcerers that could not helpe but in Moses Simler 3. But the meaning seemeth rather to be this that Moses doth yeeld unto Pharaoh this honour to appoint a time when the frogs should be taken away that God might receive greater honour thereby Iun. QUEST VII Whether Moses tempted God in prescribing the time of removing the plagues AT what time I shall pray for thee 1. Moses doth not tempt God in appointing a time for this worke as the Bethulians did Iudith chap. 7. that limited to themselves the space of five dayes to expect helpe from God for they speake doubtfully but Moses confidently Simler 2. Neither herein did Moses presume but he was assured of Gods assistance not being so much confirmed by the successe of the miracles hitherto as building upon Gods promise who had made him a God unto Pharaoh both to bind and loose to doe and undoe Simler Borrh. 3. And Moses leaveth it to Pharaohs choice to appoint a time least he might have bin thought to have wrought by constellation or other astrologicall meanes Pellican QUEST VIII Of the use and application of this plague of the frogs COncerning the application of
purpose not to returne convey 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
make this the sense if thou doe as I counsell thee poteris aâ—dire pracepta Dei thou shalt have time to heare what God commandeth thee that is to consult with God which his leisure would not now permit him to doe Oleast Osiand 3. But this clause seemeth to depend of the first word â—m if so that the meaning rather is this if God doe approve this my councell Iun. Wherein appeareth the piety of Iethro that would not obtrude his councell upon Moses no otherwise than it should have the divine approbation Simler Calvin QUEST XXIV In what sense the people are said to goe quietly to their place ANd all this people shalâ— goe quietly to their place 1. Some take this to be the meaning that this order devised by Iethro was but to serve during the time of their travell but when they were come to their place that is to the land of Canaan then they should have Officers and Judges set in their Cities Ex Siml But Iethro in these words sheweth the present benefit which should redound unto them by this order both Moses should be eased of much labour and the people of their attendance 2. In these words therefore Iethro doth insinuate two things both that the people should dispatch their businesse whereas they were constrained before to goe home their controversies undecided because Moses was not at leasure to heare all and so they should goe home quietly Simler And againe they should not need to hang so long and give such attendance as they did Iun. For Moses should bee able to dispatch their greater causes which they brought unto him in time and their smaller controversies should be taken up at home Tostat. quast 8. QUEST XXV Whether these Officers were chosen by Moses Vers. 25. ANd Moses chose men 1. These Officers and Magistrates were taken out from the rest of the people by election so that the government of Israel was in respect of Moses Monarchicall for the supreme authority still remained in him but in respect of these inferiour Magistrates it was Aristocraticall which forme of government is so called because the best and most worthy are elected to rule and governe 2. Moses is said to have chosen them because he coÌ„nfirmed the peoples choice and admitted those whom they presented for so hee said unto the people Bring you men of wisdome c. and I will make them Rulers over you Deut. 1.13 For it was the safest way for the people to make choice of them because they were better knowne unto them and they would the more willingly obey them Tostat quaest 9. 3. Further whereas Moses saith Deut. 1.8 I am not able to beare you my selfe alone as though Moses himselfe first thought of this device it must be understood that after Iethro had given this councell unto Moses then he propounded it unto the people Genevens QUEST XXVI Whether these Officers were of equall authority or one subordinate to another Vers. 25. ANd make them heads over the people 1. It is not like that these Officers whereof some were set over thousands some over hundreds some over fifties some over tennes that they had their severall distinct regiments so that they which were not under one Officer as under the Ruler over ten were not also under his superiour Officer that was set over fifty for then if they had beene all of equall authority this distinction needed not to have beene that some were Rulers of thousands some of hundreds c. But it had beene better for them all to have beene of one sort as all over hundreds or tens and againe if these Officers had not beene subordinate one under another that inconvenience should not have beene prevented which Iethro intended to deliver Moses of trouble for by these meanes if the people might not appeale from one Judge to a superiour a multitude of causes still should have beene devolved to Moses 2. Therefore it is resolved that these Officers were one under another the Ruler of ten under the Ruler of fifty and he under the Centurion and this also under the tribune or millenary Officer so that there was none of the people which was not subject to a Ruler of ten or tithing man to a Ruler of fifty a Ruler of an hundred and a Ruler over a thousand And this subordination served to two purposes both for the Officers themselves that if any controversie fell out among them it might bee ordered by the superiour Judge and if the people found themselves agreeved with their tithing men and inferiour Officers they might appeale for redresse to their superiour Judges And so the appeale ascended from the Ruler of ten to the Ruler of fifty from the Ruler of fifty to the Centurion and from him to the millenary Judge or Tribune and thus their causes were decided before they came at Moses only the hardest and most difficult matters were reserved for his hearing and from him there was no further appeale Tostat. quaest 11. QUEST XXVII Of the difference betweene these Officers and the 70. Elders Num. 10. FUrther it is here to be considered that this institution of Officers which was brought in by the councell and advice of Iethro was divers from that order of 70. Elders which was instituted afterward by the Lord Numb 10. For they differ both in order of time these were appointed before they came to Sinai the other after they removed thence and in number these were many no doubt divers thousands the other onely 70. Iethro gave the advice for the choice of the first but the Lord himselfe of the other Their office also and administration was divers the seventy were the Councell of State which consulted only of the publike affaires of the Kingdome the other attended upon the private causes and suits of the people This difference betweene the Senators and Counsellers of State and inferiour Judges was observed in all well ordered Common-wealths among the Athenians Lacedemonians Romans and is to be seene in our State This was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Senate of the Jewes which at the first consisted indifferently of men taken out of all the tribes six out of each of the eleven tribes the Levites excepted and the other foure to make up 70. were supplied by Levites and Priests to direct the rest This indifferent choice out of all the tribes continued untill the time of the Kings when the choice of these Elders was overruled by their authority then after the captivity because of the prerogative of the tribe of Iudah to whom the principality of right appertained most of the Elders were taken out of that tribe and so it continued till Herod dissolved that honourable and grave Senate of the Elders making havocke of them and putting most of them to death Iun. ex Ioseph Analys in Num. cap. 11. QUEST XXVIII At what time Iethro tooke his leave of Moses Vers. 27. AFterward Moses let his father in law depart c. 1. Some thinke that
Accessuri ad audienda verba Dei sanctificari jubentur ab uxâ—ribus Being to come to heare the words of God they are bidden to be sanctified in abstaining from their wives Cyril A Deo ad Mosâ—â— dicitur vade ad populum c. God said to Moses Goe unto the people Origen Audiat quid praecipit Dominâ—â— c. He that will come to heare the word of God let him heare what the Lord commanded that they should wash their garments Rabanus Dominus Mosi pracepit ut populum sanctificet God commanded Moses to sanctifie the people Rupertus Docendâ—â— erat quod Deus patrum ipsorum non erat talis ut Dii Egyptiorum They were to be taught that their God was no such as the Gods of the Egyptians Theodoret Vestimâ—â—â—â— lavare à Deo jubentur They are bidden of God to wash their garments Ex Lippoman And many other to the same purpose might be produced which is not necessary in so cleere a matter so that this seemeth to be Tostatus private conceit that it was not the Lord but an Angell that came downe in the thicke cloud upon mount Sinai QUEST XXII Why the people are forbidden to come up into the mountaine Vers. 12. THou shalt set markes unto the people 1. The people are forbidden to goe up to the mountaine or to come neere the skirts of it first reverentia causa for reverence sake For if it be not lawfull to thrust in upon Princes uncalled how much more into the presence of the divine Majesty Simler Tostat. 2. To stay their curiosity not that it is evill to see God sed malum est ei qui illum per câ—â—â—sâ—tatem quaerere andet but it is evill unto him that seeketh him of curiosity Rupert 3. If they had beene admitted to see and gaze it would have hindred their attention in hearing of the voice of God which proceeded out of the middest of the fire Tostat. 4. The Lord hereby also would make a difference betweene Moses and the rest of the people to heare him before them Vt cognoscant pro summo honore ducendum appropinquare Deâ— That they should take it for a great honour to draw neere unto God Procop. 5. And they are forbidden not only to come up into the mountaine but to touch the very borders and skirts of it both because all the mountaine was covered with smoake and all over there were signes of Gods presence and beside if they had beene admitted to come unto the nether parts of the hill they would have presumed further and therefore the Lord would cut off all occasion as before chap. 12. that they should bee sure to eat no unleavened bread for seven dayes together they are charged not to have it in their houses Tostat. quaest· 8. 6. Some doe thus allegorize this prohibition of not ascending into the mountaine Nequis ultra intelligentiam suam ad montem sacra scripturae conscendere audeat That no man beyond his capacity should enterprise to ascend unto the hill of the Scriptures Gloss. interlinear QUEST XXIII Why he shall be killed that toucheth the mountaine Vers. 12. WHosoever toucheth the mount shall surely dye c. 1. Of this terrible precept causa fâ—it ipse populi status the state and condition of the people was the cause who because they were not yet come to the love of God oportebat ut timore stringerentur It was meete they should bee constrained by feare Rupert 2. And beside the Lord would make a difference betweene his service and the Idolatrous sacrifices which they had seene in Egypt wherein they used dancing and sporting eating drinking which the people imitated afterward when they set up their golden Calfe the Lord therefore hereby would let them understand that he required another manner of service of his people Rupert ibid. 3. It is set downe that whosoever toucheth the mountaine should dye either by the hand of God or of the people for if any one went neere to touch the mountaine then the people were to strike him with darts or stones but if either the Priests or many of the people approched then the Lord would destroy them vers 24. Tostat. QUEST XXIV Why no hand was to touch him that came neere the mountaine Vers. 13. NO hand shall touch it but hee shall bee stoned c. 1. Some expound it thus that the hand of man shall not need to be upon him sed intelligitur lapidum ictibus in cum devinitus 〈◊〉 necandus But he is understood to be killed with stones flying downe from God Hugo de S. Victor But because the manner is described he shall be stoned or striken thorow with darts and it is uttered passively not actively as afterward vers 24. lest he destroy them it is better referred to the people that hee shall be stoned or striken thorow by them 2. If hee were neere hand hee should be stoned if further off then they should hit him with darts be it man or beast Lippoman 3. They are forbidden with their hands to touch not the mountaine but it whatsoever came neere the mountaine lest they also might by this occasion of apprehending the offender transgresse themselves in comming neere the mountaine Tostat. as also no hand shall touch it tanquam pollutum immundum as a filthy and uncleane thing Rupert Ferus Tanquam execrabile estâ— It shal be as an execrable and accursed thing Iun. 4. No hand shall touch him that is to rescue or deliver him Vatab. But it is not like that any durst be so bold when all the people in the campe was afraid vers 16. QUEST XXV Why the beast that touched the mountaine is commanded to be slaine Vers. 13. WHether beast or man hee shall not live 1. The very beast shall be slaine that commeth neere to touch the mountaine 1. Because although beasts doe but their kinde and doe not sinne yet the thing in it selfe was evill in touching the mountaine as likewise if a man did lye with a beast they were both to dye Levit. 20.15 though the beast therein could not sinne yet the fact was enormous and odious and to bee punished therefore in the beast Tostat. 2. Another reason was that by this meanes men seeing this severity extended unto bruit beasts should themselves thereby become more circumspect and carefull not to transgresse their bounds Simler 3. Likewise the owner of the beast was therein also punished in the losse of his beast because he had no greater care to keepe it in Ferus 4. Some doe allegorize this edict concerning the killing of the beast that toucheth the mountaine as Gregory Bestia montem tangit cum mens irrationabilibus desideriis subdita c. The beast toucheth the mountaine when the minde being subject to unreasonable desires doth presume to high things Rupertus Si is qui bestialiter vivit alta divinitatis andeat scrutari If hee which leadeth a beastly life presume to search the high things of God he
and in the time of Samuel Saul and David the Arke and Tabernacle were apart so that it seemeth in that confused and unsetled estate that the Law in that behalfe concerning the place of sacrifice was not so strictly observed QUEST XXII Whether it was lawfull to sacrifice before the Arke and at the Tabernacle while they were asunder NOw the place where the Lord did put the memoriall of his name was in the Tabernacle and Arke while they were placed together and when they were in two divers places it was lawfull to sacrifice before either of them 1. That it was lawfull to sacrifice where the Arke was is evident by the practise of the men of Bethshemesh that offered sacrifice at the returne of the Arke from the land of the Philistims 1 Sam. 6. So David sacrificed before the Arke when he brought it from the house of Ebed Edom 2 Sam. 6. and the reason is because the name of God was invocated or called upon where the Arke was 2 Sam. 6.2 And from the mercie seat which was upon the Arke of the Testimony did the Lord use to speake and give answers Numb 7.89 2. Likewise that it was lawfull to sacrifice where the Tabernacle was while the Arke was away is apparent 1. Because there was the brasen Altar whereon they offered their burnt offerings before the dore of the Tabernacle Levit. 17.6 which Altar followed alwayes the Tabernacle and not the Arke as Salomon found the Arke at Jerusalem but the Tabernacle with the furniture thereof he fetched from Gibeon 2 Chron. 1.3 4 5. 2. Where the Ministers of the Altar the Priests and Levits were there was it lawfull to offer sacrifice for they gave their attendance to that end but most of the Priests and Levits remained with the Tabernacle as Ahimelech with 85. more were at Nob where Saul put them to death while the Arke abode in the house of Abinadab who consecrated his sonne Eleazar to keepe it 1 Sam. 7.1 who alone sufficed not for all sacrifices and oblations of Israel it seemeth therefore that most of their sacrifices were brought then to the Tabernacle though the Arke at that time were in another place 3. Beside after the captivity of Babylon when the Arke was no more to be seene as some thinke hid by Ieremy 2 Macchab. 2 but as is most like lost in the captivity or burnt with the Temple they used to offer sacrifices for after the captivity they restored and renewed such necessary parts and implements as before were in Salomons Temple and were burnt together with the Temple they made like unto them afterward as mention is made of Luk. 1. how Zacharie burned incense before the Lord which was upon the golden Altar likewise Matth. 27. the vaile was rent which divided the most holy place from the Sanctuary when Christ gave up the ghost and seeing they offered sacrifices for which cause some sold doves in the Temple whom Christ cast out Matth. 12. they had also the brasen Altar only the Arke they had not for seeing the Tables of stone the pot of Manna and Aarons rod were all missing for the keeping whereof the Arke was principally made they had no cause to make a new Arke there being no farther use or service for it Tostat. quaest 43. QUEST XXIII How long the Arke was severed from the Tabernacle NOw because mention is made before of the parting and separation of the Arke and Tabernacle it shall not be amisse to shew how long the Arke was absent from the Tabernacle which time will be found to be not much under 100. yeeres as may bee gathered thus after the Arke returned from the country of the Philistims it remained in the house of Abinadab 20. yeeres 1 Sam. 6. and all the time of Samuels government and Sauls reigne who made 40. yeeres betweene them Act. 13.21 whereof those 20. yeeres were part then it was removed by David about the 8. yeere of his reigne to the house of Obed Edom where it continued three moneths and from thence to the house of David in Jerusalem where it stayed 32. yeeres and 11. yeeres more under Salomons reigne for when hee had finished the Temple in the 11. yeere of his reigne 1 King 6.38 he brought the Arke from Davids tent which hee had pitched for it into the Temple 2 Chron. 1.4 So all these yeeres being put together 40. yeeres of Samuel and Sauls government 40. yeeres under David and 11. yeeres of the reigne of Salomon will make 91. yeeres whereunto adde those seven moneths during which time the Arke so journed among the Philistims 1 Sam. 6.1 In which compasse and continuance of yeeres the Arke had these sundry removes first it being carried from Shiloh was seven moneths in the countrey of the Philistims from thence it was carried to Bethshemesh where 50. thousand and 70. persons were slaine for looking into the Arke 1 Sam. 6. then it removed to Kiriathiearim 1 Sam. 7. from thence to the house of Obed Edom and so to the house of David 2 Sam. 6. where it stayed till Salomons Temple was built these were the setling places and mansions of the Arke after it was severed from the Tabernacle till they were joyned together againe saving that sometime the Arke upon some speciall occasion was removed for a while as when they went out to battell as 1 Sam. 14.18 and so was brought to the place againe Sic fere Tostat. qu. 42. QUEST XXIV Of the removing of the Tabernacle AS the Arke was thus removed up and downe so also was Moses Tabernacle for first it was carried from place to place as long as the Israelites pitched their tents in the wildernesse and after they were come into the land of Canaan the Tabernacle remained a long time in Gilgal for thither came the Gibeonites to Ioshuah in Gilgal Iosh. 10. after that it was set up in Shiloh Iosh. 18.1 where it continued all the time of the Judges untill Samuel who understanding by the Spirit of prophecie that the Lord had rejected Shiloh removed the Tabernacle to Nob where Saul put 85. Priests to the sword from thence it seemeth the Tabernacle was translated to Gibeon where it continued untill Salomons Temple was finished from thence Salomon brought it into the Temple 2. Chron. 1.3 Tostatus qu. 42. QUEST XXV Of the places where it was lawfull or unlawfull to sacrifice NOw concerning the places wherein it was lawfull to sacrifice this distinction is to bee observed 1. That the ordinary place was in the Tabernacle when the Arke and it were together and both at the Tabernacle and before the Arke when they were divided as is before shewed 2. Extraordinarily it was lawfull for the Prophets to sacrifice elsewhere as did Samuel David Elias as is before declared quest 20. being thereunto directed by the Spirit of God 3. But in the high places it was unlawfull to sacrifice and therefore those Kings are commended which tooke away the high places and those reproved
Of the first sort are these 1. Concerning theft either apparent as either of simple theft consummate when the thing stollen is killed or sold vers 1. or of theft with violence vers 2.3 or of simple theft not consummate when the thing stollen is yet found with the man v. 4. or secret theft in feeding on other mens grounds vers 5. 2. The Law of burning vers 6. 3. The Law of committing any thing to anothers trust vers 7 8. 4. Of things taken away vers 9. 5. Of things that are hired what is to be done if they decay in his hand that hired them vers 10 11. what if they be stollen 6. The Law of borrowing and lending vers 14 15. 7. Of simple fornication what is to be done if the father consent vers 16. what if he refuse vers 17. The sacred Lawes follow 1. Which are either grounded upon the Law of Nature which are two not to suffer a witch to live vers 18. nor to lye with a beast vers 19. 2. Or upon the institution of God as not to offer unto any strange gods vers 20. 3. Or which concerne the duties of humanity to be shewed 1. Toward strangers vers 21. 2. The widowes and fatherlesse vers 22. whereunto the reason iâ— added containing a commination of punishment against those which oppresse and trouble them 3. Toward the poore neither in oppressing them with usury vers 25. nor keeping backe their pledge vers 26. with the reason vers 27. The publike Lawes are 1. Concerning duties both toward Magistrates in generall not to speake evill of the Rulers vers 28. and in particular toward Ecclesiasticall Ministers in yeelding their tithes and first fruits vers 29 30. 2. And touching the generall duty of sanctimony in themselves vers 31. testified by that outward ceremoniall signe in not eating any uncleane thing 2. The divers readings Vers. 1. Foure small beasts of the flocke for one small beast I. better than foure sheepe for a sheepe B.G.S.L. for the first word is tzon the other sheh and therefore cannot bee interpreted by the same word or than foure sheepe for a lambe C. A. for that had beene unequall or foure sheepe for a small beast P. V. for it might be a goat as well as a sheepe which was stollen and then foure goats were to be restored againe not foure sheepe tzon is a noune collective and signifieth the flocke as well of goats as sheepe Vers. 2. He shall not be guilty of bloud L.C. or of slaughter I.S. better than there shall be no capitall action against him V. or bloud shall not be shed for him B.G. or he shall be subject to death P. bloud shall not â—e to him H. that is the bloud of the slaine shall not be imputed to him it is better referred to the bloud of the slaine than of the killer Vers. 5. If any man doe feed field c. I.C.S. or cause to be fed V.A.P. better than hurt field B. G. L. the word is baghar to feed and two kindes of feeding are touched when one willingly causeth his cattell to feed on others ground or by negligence Vers. 9. In all manner of trespasse B. G. V. or matter of trespasse C.A.P. better than in every businesse of things carried away I. pashagh signifieth to trespasse to rebell or to depart from the will of the master Oleaster It is meant of all kinde of trespasse in withholding another mans goods Vers. 10. Carried away by violence I.V.A. or taken captive S.L.P. better than taken of enemies L.B.G. shabah signifieth to take by force or drive away Vers. 13. He shall bring it for a witnesse V.I.A.P. that is that which is torne for a witnesse C. or witnesse of the tearing B. better than he shall bring record G. here somewhat is wanting or bring unto him that which is slaine I. here somewhat is added or bring it to the doore S. here somewhat is changed Vers. 31. Totâ—â— of beasts C.A.P. cum cater better than tasted before of beasts I. 3. Questions discussed QUEST I. Of the 〈…〉 QUEST II. Why five oxen are restored for one and for a stollen sheepe but foure HE shall restore five oxen for an oxe 1. R. Salomon thinketh that the cause of this difference why an oxe stealer restoreth five a sheepe stealer but foure iâ— because he that stealeth a sheepe taketh more paines in carrying it upon his shoulder than he that driveth an oxe before him Contra. This is a frivolous reason 1. It is untrue which he supposeth for it is more labour to drive unruly oxen than simple and quiet sheepe 2. And what if a theefe steale many sheepe he cannot thâ—n carry them all upon his shoulder 3. Seeing to steale whether with labour or without is a grievous sinne before God â—â—thing ought to be remitted for any labour that is bestowed in a sinfull act 4. If the more labour in stâ—aling doth mitigate the theft then it should be a lesse theft to breake open an house and steale treasure than to take a thing out of the yard but the Law following determineth otherwise that a theefe breaking by night into an house might be killed 2. The ordinary Glossâ— giveth this reason because an oxe affoordeth five commodities it serveth for sacrifice for tillage for food for milke and the skin also is serviceable for divers uses but the sheepe is profitable only for foure of these for all but the second Contra. 1. But seeing an oxe is not onely profitable for these five ends but for twenty more by this reason twenty oxen should be paid for one 2. Likewise other things as gold and silver are employed for divers uses more than foure or five so then in the theft of these things also more than foure or five-fold should be restored Tostat. qu. 2. 3. The Interlinearie Glosse draweth it to a spirituall sense by five understanding the five senses and by foure the foure humours of the body all which must be afflicted by penance But it is not use in Civill and positive Lawes to leave the literall sense and follow a mysticall 4. Lyranus taketh this to be the cause whom Thomas followeth Quia bovâ—s difficiliùs custodiuntâ—r quaâ—â—ves For that oxen are more easily stollen than sheepe because they are more hardly kept and therefore the more easie theft is more severely punished But this is not alwayes so for sometime it is an easier matter to steale many sheepe than one oxe and more easily may they be conveyed away and hid out of the way 5. But Cajetane hath here a conceit by himselfe urging the signification of the word sheh which he saith properly signifieth a lambe to pay foure sheepe for one lambe he taketh to be a greater proportion and punishment than to pay five oxen for one because they were more proâ—e and ready to steale sheepe than oxen Contra. 1. But the word sheh as Oleaster sheweth signifieth not only a lambe but in generall
he before defiled might according to the generall liberty then permitted Deut. 24.1 if there seemed unto him cause after put her away and the reason of this difference may be this he that taketh a wife willingly will not put her away without cause but he that taketh her against his minde never loved her and so upon every occasion would be ready to send her away whether there were cause or not if he were not by Law restrained of his liberty Tostat. qu. 10. QUEST XXIV What was to be done if the fornicatour were not sufficient to pay the dowrie HE shall endow her c. But what if the man which had committed this wrong to a maid were not able to endow her the question is what course was then to be taken 1. If he were a free man and an Hebrew he was to be sold as in the case of theft vers 3. and to serve so many yeeres as might raise this stocke or dowry for the maid but longer than for six yeeres he could not be sold for all Hebrewes were to be set free in the seventh 2. If he were a free Gentile he might be sold for his life or for so many yeeres as sufficed to make up the dowry 3. If he were an Hebrew servant if his master refused to pay so much money as might serve for the dowry then he was to deliver up his servant to be sold over for so many yeeres as might recompence the dowry before the yeere of remission came and if the yeeres which remained were not sufficient he might be sold over againe 4. If he were a stranger or Gentile being a servant then he might be set over to serve his whole life Tostat. quaest 12. QUEST XXV What if the fornicatour refused to take the maid to wife BUt yet further it will be enquired what if the maids father would consent and yet the party will neither take her nor endow her 1. By the Civill lawes if he be a noble person he should be banished that had defloured a virgin if of base condition he should be whipped and if they ravished a maid against her will in that case they were to suffer death By the Canon lawes if one refused to marry her whom he had defiled he was to be throughly whipped and excommunicate and enjoyned penance till he had fully satisfied 2. And though this be omitted in Moses Law yet so much may be inferred and collected by the letter of the Law that as he was necessarily to endow her for the future of the Indicative moode semper inducit dispositionem necessariam doth alwayes imply a necessary disposition so he was of necessity to marry her like as in another case of forcing a maid he was to be compelled to take her to wife and never to put her away Deut. 22.30 Tostat. quaest 11. QUEST XXVI Whether this Law were generall without any exception NOw although this Law be propounded generally if a man entice a maid he was to endow her and marry her yet there were some exceptions to be made 1. For whereas the Israelites were charged to take them wives out of their owne tribe Numb 36. it is evident that if the maid were of another tribe then the man could not take her to wife but because this case was very rare and unusuall seeing the tribes after they were setled in Canaan when these Lawes were to take place dwelt every one apart by themselves and so there was no feare of such unlawfull entercourse and commixtion betweene a man and maid of divers tribes the Law therefore is silent in this point for ad ea qua raro accidunt jura non adaptantur lawes are not applied to those cases which fall out seldome 2. If he were a Gentile and a stranger of another religion which committed this sinne with a maid neither could she in this case bee given him to wife because they were forbidden to make marriages with such Deut. 7.3 And the Israelitish women were to match in their owne tribe and therefore not with strangers 3. If an Hebrew servant had trespassed herein neither could he have the maid to wife whom he had abused for he was first to endow her which a servant could not doe for either he had fold himselfe into servitude because he was poore or was sold by the Magistrate to make satisfaction for some offence which he had committed and therefore being poore he had not wherewithall to endow her and so could not take her to wife 4. Beside if it were the Priests daughter with whom he had wrought this folly she could not become his wife for she was in this case to be burned Levit. 21. And the man likewise by equity of the same Law being guilty of the same offence 5. Yea if the high Priest himselfe had defloured a maid he could not take her to wife because he was forbidden by the Law to marry any polluted or an harlot Levit. 21. vers 14. 6. If also one had defiled a maid neere of his kin being within the degrees of marriage forbidden they were both to suffer death for it Levit. 20. and therefore could not marry together This Law therefore being generally propounded must yet be interpreted and expounded according to other Lawes for they must all be made to agree together Tostat. qu. 12. QUEST XXVII How farre this positive Law against fornication doth binde Christians now ANd as this Law did not hold generally in the old Testament so neither is it now necessary that whosoever hath committed fornication should be compelled to marry the maid so abused 1. For though it were admitted that this Judiciall and positive Law of Moses were in force still yet some exceptions must needs be admitted as if they are to neere of kin for no such marriage can be allowed within the limited degrees As Saint Paul willed the young man that had committed fornication with his fathers wife to be excommunicate for that fact 1 Cor. 5. he was not suffered to marry her Againe if a Christian maid should commit fornication with an Infidell with a Turke Jew or Heretike in this case the rule of the Gospell will not allow marriage for Christians must marry only in the Lord 1 Cor. 7.39 therefore not with those which are blasphemers of God and enemies to true religion and the Apostle saith Be not unequally yoked with Infidels 2 Cor. 6.14 2. But Tostatus bringeth in two other exceptions as if the maid defiled be either a professed Nunne and so devoted to Monasticall and single life or the man entred into orders unto the which the vow of single life is annexed in neither of these cases can saith he marriage be admitted after fornication committed Tostat. quaest 12. Contra. But against both these exceptions I will oppose the holy judgement of the Apostle and touching the first I urge that Apostolicall saying It is better to marrie than to burne 1 Cor. 7.9 If then Nunnes are subject to
him as he is But yet this must be understood with 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
because by that Ratio reddebatur de his qua â—nquirebamure 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 Romane Church teacheth doctrines contrarie to faith there it may 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
as Moses serpent devoured the Magicians serpents sic diabolus 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 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
in divina natura existemium of calling the elect in the knowledge of God by their names As though Moses in this cleare sight of Gods glorie did see the names of Gods elect Burgensis confuteth this exposition as being both against the text for the Lord speaketh of proclaiming his owne name not of the names of the elect and beside Moses asked no such thing nor yet doth God reveale unto his servants the number of the elect Matthias Thoring taketh upon him in defence of Lyranus to confute Burgensis but his reply is verse unsufficient the two first reasons of Burgensis are verie evident to the third he answereth that seeing Moses saw a representation of the Divine Essence he saw also relucentia in ipsa those things which did appeare and shine in that brightnesse and yet it followeth not that hee should see all hee might see in that glorious representation the election of some though not of all for this hee saith was one of the errours condemned at Paris Quod omnis videns verbum relucentia in verbo videt omnia quae verbum That he which seeth the Word and all things shining in the Word doth see all which the Word seeth Contra. 1. But if as they imagine Moses then saw in Gods glorie and now the Saints in heaven see in Christ as in a glasse the names of the elect then must they see all their names as in a glasse one cannot but see whatsoever is represented therein 2. And yet it followeth not that he which so seeth should see all which the Word seeth for the Word seeth more than is represented as they imagine in the reflexion of the brightnesse thereof 6. The meaning then is this Deus promulgabit nomen suum God will publish his name It was a great benefit that God yeeldeth himselfe in part to be seene but it is a greater that he revealeth himselfe by his voice Multa enim visiones frigida sunt sisermo non accesserit For many visions are but cold if there be no word added thereunto Calvin Per strepet in auribus nomen Domini c. The name of God shall sound in his eares Borrh. And God will manifest himselfe in that name in quojam Mosi innotuit wherein he was made knowne to Moses already namely Iehovah Gallas And beside in the hearing of Moses recitabit omnia epitheta cognomina he will rehearse all his epithetes and other names as it followeth chap. 34.6 Ferus Osiander And all this was both for Moses better understanding that those things which were represented per gloriosam illam by that glorious resemblance should more fully bee declared to Moses Burgens As also Vocabo coram te ut videaâ— manifeste c. I will call before thee that thou mayest see manifestly that which yet thou seest but darkly Rupertus The Lord by calling stirred up Moses attention And further it was a watch-word to Moses when he should see God the Lord when his glorie was passed by should then crie trâ—â—sit aut adest Dominus now the Lord passeth by or is present Oleaster Dominus est coram te the Lord is now before thee Vatab. And then and not before Moses should looke out upon God as he passed by QUEST XL. Why these words are added I will shew mercie c. Vers. 19. FOr I will shew mercie c. 1. Oleaster giveth this reason of these words that in this speech the Lord performeth that which he said before that he would shew him all his good Quod maximè in misericordia consistit which chiefly consisteth in mercie So also Ferus But if all the Lordâ— good had consisted herein in shewing mercie then superfluous mention should have beene made afterward of his justice chap. 34.7 not holding the wicked innocent c. 2. Osiander taketh it to be an exposition of the former words I will proclaime my name that is declare what my will is toward men in shewing mercie to those on whom I will have mercie But this is not the whole will of God for he doth visit the iniquitie of the fathers upon the children to the third and fourth generation as well as he reserveth mercie to thousands 3. Tostatus thinketh that hereby Moses is admonished not to thinke that this grace was shewed him for his owne merits But Moses ascribeth all to the favour and grace which hee found with God vers 12. 3. Therefore it is rather yeelded as a reason of the Lords grace and favour extended here unto Moses 1. Which some apply thus that the Lord hereby gave Moses like privilege as to the Fathers Abraham Isaak and Iacob that as he shewed mercie to them so likewise he would unto Moses that he should not need to alleage the merits of the Fathers as he had done before Lyranus But Moses urged not the merits of the Fathers before he onely insisted upon Gods promise made unto them 2. Some thinketh that the Lord here maketh a reservation and exception of the people that though hee shewed this favour to Moses yet he would doe with the rest as he thought good Gallas 3. But Calvin commeth neerer the sense making this a reason why the Lord shewed this glorious vision more unto Moses than to any other because it was his good pleasure So also Simler Likewise Iunius Non omnino omnibus sed quibus quando quantum decretum est c. God doth not thus reveale himselfe to all and at all times but to whom when and how much he hath decreed from all eternitie 4. Out of this place brought in upon this particular occasion the Apostle à singulari causa ad universalem accommodat doth of a singular matter make a generall doctrine Rom. 9.15 Iun. That God cannot be thought to be unjust si aliis prateritis alios eligat if he chuse some pretermitting others Calvin 5. And here Moses minde is elevated and lifted up to consider who it is in whom the Lord saith I will have mercie in Messia meâ— in my Messiah Borrh. QUEST XLI Why the word is here doubled BUt why the same word is repeated I will shew mercie on whom I will shew mercie 1. Augustine giveth this reason Deus suae misericordiae firmitatem ista repetitione mâ—nstravit God would by this repetition shew the stablenesse and surenesse of his mercie as when Amen Amen is doubled and as Pharaoh had two dreames of the same thing 2. But here is more than a bare repetition if the Lord had said I will have mercie I will have mercie then there had beene nothing but a bare iteration therefore Calvin better observeth that this kinde of doubling and repeating the same words is used in all languages abi causa investigatiâ—nem excladere volumus when we will have no other cause sought out as Pilate said What I have written I have written 3. Though there is no great difference in the signification of these words I will shew mercie c. and have compassion
is a place by me that is not farre off in the mount where I use to commune with thee it seemeth then that the Lord was in some part of the mount by the description of the place in the rocke 3. Therefore it is like that this communication was had betweene the Lord and Moses not in the top of mount Sinai for then the Lord at this time would have shewed this sight which was not done till afterward when the Lord proclaimed his name Iehovah before Moses which followeth in the next Chapter chap. 34.7 Gallas But Moses went up to some part of the mountaine the next day after the slaughter of the people chap. 32.30 where he had all this conference with God which is declared in this Chapter saving that it is somewhat interrupted by the inserting of that narration of the peoples laying aside of their best garments and Moses removing of the Tabernacle out of the host vers 7. to vers 12. 4. Places of Doctrine 1. Doct. That the contemplative life should not hinder the active Vers. 23. AFter he returned to the host Moses did not dwell in the Tabernacle which he pitched without the host but returned againe to the campe after he had talked with God to attend the businesse of the people which sheweth that men should not be so much given to the contemplative life as to neglect their callings and to withdraw themselves from doing good unto others As some in time past for love of solitarie life being fit for their gifts to bee imployed in the Church did utterly refuse all kinde of calling therein But this is not the fault of this age Nimius ambitus jam damnandus too much ambition in seeking of preferment in Church and Common-wealth is now rather to be condemned Simler But our blessed Saviour sheweth by his example what a good temper should be made of the active and contemplative life who in the day time taught in the Temple and in the night went out and abode in the mount of Olives there giving himselfe to prayer Luk. 21.37 2. Doct. Grace with God is of mercie not by works Vers. 12. THou hast found grace in my sight Oleaster hereupon noteth that man is said to find grace Quia eam quasi thesaurum casu invenit non suâ— industria aut labore Because he findeth it unlooked for as a treasure not by his owne labour or industrie as the Apostle saith It is not in him that willeth or runneth but in God that sheweth mercie 3. Doct. The Lord knoweth all his Elect by name Vers. 12. I Know thee by name This sheweth that God hath a peculiar and particular knowledge of the elect as here Moses is knowne unto God by name And lest any should thinke that this was a speciall privilege unto Moses that he was more knowne unto God than another Procopius addeth I thinke it were better ut universaliter ille locus accipiatur de omni qui eadem qua Mosis pollent sanctitate That generally this place be understood of every one that is endued with Moses holinesse c. So the Apostle maketh a generall doctrine of it The foundation of God remaineth sure and hath this seale the Lord knoweth who are his 4. Doct. That there is mention made in Moses of everlasting life Vers. 20. NO man shall see me and live Cajetan well urgeth this place against those which thinke there is no mention made in Moses of everlasting felicitie For if no man should see God after this life it had beene sufficient to say no man shall see me at all therefore in adding and live hee insinuateth Quod adempta hominis vita poterit homo videre ipsum That when this life is taken away a man may see him c. As the Apostle saith When he appeareth we shall be like him for we shall see him as he is c. 1. Ioh. 3.3 5. Doct. A difference betweene the decree of election and reprobation Vers. 19. I Will shew mercie to whom I will shew mercie Marbachius here observeth the difference betweene election and reprobation Electio citra respectum operum nostrorum est Election is without the respect of our works but Damnatio reprobatio non est sine operum hominis respectu Damnation and reprobation is not without respect of mens works for if it were otherwise it would follow that the absolute will of God is the cause of their damnation which were contrarie to the Prophet I will not the death of a sinner The Apostle indeed calleth the vessels of wrath prepared to destruction as it is said He hath prepared the vessels of mercie unto glorie But yet with this difference it is said actively that God hath prepared the one to glorie his will and decree is the onely cause of their election without any foresight of their works it is of his mercie as here the Lord saith to Moses but the other are said passively to be prepared because first the Lord doth Eos in sordibus suis relinquere leave them in their filthinesse and upon the foresight of their sinne decree them unto everlasting damnation God doth sponte praeterire of his owne will as he electeth some so pretermit others but the decree of actuall condemnation is upon the foresight of their sinne See more Synops. pag. 822. 5 Places of Controversie 1. Controv. Of the corrupt reading of the Latine text Vers. 15. WHereas the Hebrew text here readeth to this effect If thy face goe not with us The Latine text changeth it thus If thou goe not which Tostatus justifieth thus that Hierom Cautissime mutavit did most warilie change it because there should otherwise seeme to be no difference betweene the Lords answer and Moses replie as now there is for by my face the Lord might understand his Angell But Moses is not contented that Gods Angell goe with them but requireth that the Lord himselfe would be their guide Contra. 1. If the Latine translator were cautelous in altering of the originall reading for If thy presence goe not If thou goe not then it would follow that it is an oversight in the originall and what is this else but for man to take upon him to correct the enditing of the Spirit 2. By Gods face and presence Moses understood not any Angell but God himselfe as vers 20. the Lord by face understandeth himselfe Thou canst not see my face for there shall no man see me and live 3. Neither doth the difference betweene the Lords speech and Moses replie consist in that distinction as is shewed before quest 31. the like error is committed before vers 13. where the Latine Interpreter readeth Shew me thy face for shew me thy way 2. Controv. That our calling is altogether of grace Vers. 19. I Will shew mercie to whom I will shew mercie Ambrose hereupon inferreth well Quod Dei gratiam nemo praeveniat merito suo c. That no man preventeth Gods grace by his merit as
had conceived that Moses were dead they would not have spoken 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