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
will blesse them that blesse thee Iun. 3. Thus temporall blessings more abounded under the Law when as yet the rich blessings of heavenly things in Christ were not manifestly revealed 4. This returning of Abraham rich out of Egypt was a type and figure of the rich estate of the Israelites at their returne out of Egypt Mercer QVEST. II. The cause of contention betweene Abraham and Lots servants Vers. 7. THere was debate c. 1. This debate falleth out that it might be as a bridle to Abraham not to set his minde too much upon his wealth and prosperity Calvin 2. The cause of their falling out Philo thinketh to be the insolencie of Lots servants that were borne out by their master the Latine text readeth as though Abraham and Lots flockes were all one and kept together betweene the shepherd of the flocks of Abraham and Lot but in the Hebrew the word is repeated betweene the shepherds of Abraham and the shepherd of Lot Neither was the cause as the Hebrewes imagine for that Abrahams servants being more righteous reproved Lots servants for feeding the corne fields and invading other mens grounds It is like therefore they contended for want of pasture because the land was not sufficient for them both vers 6 Oecolamp Iunius as also for their watering places which in that drie Countrey were very scant so we reade that Isaacks servants and the Philistims contended about the Weâ—â— which they digged Genes 26. Perer. 3. It is added the Cananite was in the land not for that Abraham feared lest if their flocks kept together their wealth should appeare the more or for that Abraham should be forced to make them Umpires and Arbitrators of this contention but to shew that by reason that the Cananites possessed the better grounds Abraham and Lot were driven to a strait for their cattell as also it is a reason that moved Abraham to breake off strife lest it might have beene an offence to the heathen QUEST III. How Abraham giveth Lot his choice Vers. 9. IF thou wilt take the left hand c. 1. Abraham being the elder and more worthy person departeth from his right for peace sake and offereth the choice to Lot Muscul. from whence as Rupertus thinketh this custome did grow that in parting of inheritance major dividat minor eligat the elder should divide the younger chuse 2. For the left hand the Chalde readeth the North for it should seeme that Abraham having pitched his tents toward the East had the North on his left hand the South on the right 3. And the meaning also may be this that they would not goe farre asunder but be still helpfull one to another as the right hand to the left Perer. QVEST. IV. Of the situation of Sodome and Gomorrha Vers. 10. LOt lift up his eyes and saw all the Plaine c. 1. He could not see all the Plaine of Iordan at once but that part of it where the pentapolis i. those five Cities stood 2. Sodome and Gomorrha are named as the principall because they exceeded in all iniquity whereas there are five Cities in all their Country was pleasant before they were destroyed by reason of the overflowing of the sweet waters of Jordan at this time when Moses did write it was inhabitable by reason of the pestilent and stinking smell but at Lots first comming this her which was twenty yeares before the destruction it was a fruitfull Countrey 3. Like unto the Paradise wherein Adam was created which though never any mortall man saw but Adam and Eve yet it might appeare what it was by Moses description This pleasant Vallie then was watered with Jordan as Paradise with Euphrates and Egypt with Nilus though Egypt were watered with much more labour Deut. 11.10 4. The words are not so to be read as though it were like that part of Egypt as one goeth to Zoar for there were many more Townes and Cities situate betweene Egypt and Zoar at this time called Bela Gen. â—4 2 which is one of the five Cities as Vatablus readeth and Lyranus but rather this is the right construction to joyne the last clause as one goeth to Zoar to the first part of the sentence so that the sense is this that that part of the Plaine as one goeth to Zoar as more fruitfull than the rest was like to Paradise and Egypt sic Muscul. Iun. Mercer Per. QVEST. V. Of the River Iordan the beginning and end thereof IOrdan 1. This floud taking beginning from the Mountaine Libanus ariseth out of two fountaines called Dan and Jor which joyned together make the name Jordan 2. Plinie and Solinus derive Jordan from the fountaine Paneas but Ioseph fetcheth it further off from a round fountaine or spring head called Phiale from whence it runneth under the ground to the fountaine Paneas and that Philip Tetrach of Trachonitis found it by this experiment by casting into the spring Phiale certaine light stuffe which came out againe in the other spring head Paneas 3. This River Jordan after it hath runne some fifteene mile falleth into the Lake or Fenne Samechonitis which is the same that is called the waters of Meroâ— where Iosua encountred with King Iaban and his fellowes Iosu. 11.7 then passing along by Corazin and Capernaum it falleth into the Lake Genezereth and so having continued a current of an hundred miles in length it falleth into the dead or salt Sea 4. After Jordan is entred into this Lake it loseth the sweetnesse of the waters being mixed with the salt Sea and loseth also the name Jordan so that they seeme to be in a great errour that affirme Jordan to runne into the ground before it come at this dead Sea called the Lake Asphaltitis or of brimstone for the Scripture testifieth the contrary Iosu. 3.16 where the neither waters of Jordan are said to runne into the salt Sea 5. It may be that before Sodome and Gomorrha were destroyed when there was no salt Lake but a Plaine Jordan had some other current but now it is swallowed up of that Lake and hath no issue forth againe but passeth by a gulph into the earth 6. This Jordan is the noblest of all Rivers because of that miracle in the passing over of the Israelites the parting of the waters againe by the Prophets Elias and Elizeus the healing of Naâ—mans leprosie the baptisme of our blessed Saviour ex Perer. QVEST. VI. Of Lots departure from Abraham Vers. 11. THen Lot chose unto him all the Plaine c. 1. As Abrahams humility appeareth in offering Lot his choice so in Lot appeareth some want of duty in that he would choose first Calvin 2. He maketh an inconsiderate choice preferring the goodnesse of the ground before the badnesse of the people and afterward Lot did smart for his choice being carried away captive 3. Thus God turneth this division and separation of Abraham and Lot to good 1. That hereby Lot by his good example and admonitions might preach to the
given it for a recompence for taking Sarah away as the Septuagint read and Chrysostome expoundeth 2. Or to buy Sarah and her maid vailes to hide their beauty that others be not intangled ex Perer. 3. Or that it was a gift of honour to shew that Sarah was both chaste and innocent Latine translat and the great Bible so also Rasi 2. It is not understood of this excuse or dissimulation which Sarah used as though the sense should be this that she might use this vaile or colour of the truth among her ownr for they could not bee deceived but among strangers she should plainly confesse her selfe to be Abrahams wife Lyranus Tâ—status for what needed Sarah to use any such excuse where she was knowne 3. Some doe referre it as well to Abraham as to the gift and to all that now hapned that they were signes of Sarahs chastity Mercer But the better interpretation is to apply it to Abraham that he should be the veile of her eyes 1. That no man knowing her to be Abrahams wife should looke upon her to desire her Aben Ezra Cajeâ—â—n 2. It also putteth Sara in minde of her subjection to Abraham whereof the veile is a signe 1 Cor. 11. â—0 3. Oleaster also further stretcheth it that Abraham was her veile that is her just excuse that she did this for his cause being by him perswaded but the former exposition is the better QUEST XIII How Sarah was reproved SHe was thus reproved 1. The 70. reade speake the truth that is that I am innocent and touched theâ— noâ— but this reading dissenteth from the originall 2. So doth the Latine remember thou art deprehended Lyppoman saith it should be read reprehensam reprehended not deprehensam deprehended 3. Iunius readeth all this is done that thou maist be learned 4. But the better reading is all this was that sheâ— might be reproved or in all this she reproved her selfe so that they seeme to be the words rather of the writer concerning Sarah than of Abimelech to Sarah QUEST XIV Whether Abimelech were smitten with any disease Vers. 17. GOd healed Abimelech c. for the Lord had shut up every wombe 1. Aben Ezra is not right that thinketh that Abimelech himselfe was stricken with no disease but that he is said so to be because his wife and maidens were punished for the text it selfe saith that God healed Abimelech and it is most like that God sent upon him some infirmity in his secrets whereby he was kept from comming neare to Sarah QUEST XV. What the shutting up of the wombe signifieth 2. THe shutting up of the wombe is not to bee understood as Pererius doth of the difficulty of bringing forth for then the children being ready for birth and staying longer than their time should have beene suffocated and the text saith the Lord had shut up every wombe but all were not great with childe at one instant Neither need we with Calvin because in so short a time Sarah being conceived with childe of Isaack and not yet delivered there could be no experience or triall of their sterility and barrennesse to say the history is transposed and was done before for Abraham till now had no occasion to sojourne in Gerar therefore the meaning is that the women were hindred from conception so signifieth the shutting up of the wombe as the opening of the wombe betokeneth aptnes to conceive as we reade Gen. 29.31 The Hebrewes affirme that not onely in the women but the men also all their pores and passages were stopped as well of the mouth to take meat as of other places that expell them and that the hens could not lay their egges but the text beareth it not 4. Places of Doctrine 1. Doct. Adultery a sinne punishable with death Vers. 3. THou art but dead c. God threatneth death to Abimelech conditionally if he did not restore Abrahams wife Iun. whereby we see that in the justice of God adulterie is a sinne to be punished by death as Iudas adjudged Thamar to the fire for whoredome Gen. 38.24 Where the law then is more gentle than to inflict the punishment of death upon adulterers they may thanke the lenity of the Magistrate which useth not that rigour which may well stand with justice 2. Doct. Ignorance excuseth not sinne Vers. 6. I Kept thee that thou shouldest not sinne against mee c. Abimelech then if hee had touched Sarai though he did not know her to be anothers wife had sinned ignorance then excuseth not sinne though it doe some what extenuate and qualifie it Muscul. as it is in the Gospell He that knew not his masters will and yet did commit many things worthy of stripes shall be beaten with few stripes Luk. 12.48 he that sinneth willingly shall receive more stripes and he that falleth of ignorance shall have some also 3. Doct. The whole family blessed because of the Master Vers. 7. THou shalt die the death and all thou hast as the sin of the Master of the house bringeth a judgement upon the whole familie so the Lord also sheweth mercy to the whole house for the masters sake Luk. 19.9 This day is salvation come into this house because he is become the sonne of Abraham 5. Places of confutation 1. Confut. No perfect righteousnesse in this life Vers. 5. WIth an upright minde and innocent hands c. This place is no ground for their opinion that thinke a man in this life may attaine to perfect justice for Abimelech doth not absolutely cleare himselfe from all sinne but onely in this particular in this degree of sinne that he had not committed willingly any act of uncleannesse with Sarah Calvin as the Prophet David useth to plead for himselfe Psal. 7.3 If I have done this thing if there be any wickednesse in my hands c. he onely purgeth himselfe from the suspition of a particular fact 2. Confut. The Scripture sendeth us not to pray to the dead but to be holpen by the prayers of the living Vâ—â—s 7. HE is a Prophet and shall pray for thee c. Neither doth this place make for the invocation of Saints that are departed for God sendeth not Abimelech to Noah or any other departed to pray for him but to Abraham then living Calvin The living then may pray for the living which duty may be mutually performed in charity while one knoweth anothers necessities But for the living to pray to or for the dead which know not their wants and they are already certainly disposed of in an unchangeable state as the living are not it hath no warrant upon any precept or example of Scripture or any sound reason drawne from thence 3. Confut. Against the heresie of the Tritheists Vers. 13. WHen God caused me to wander out of my fathers house c. The word is â—lohim Gods in the plurall number which maketh some to understand the Angels Vatablus Calvin but God and not the Angels first called Abraham from his Country fathers
swearing by his holinesse goodnesse c. doth pledge them that unlesse that be which he saith he will lose them and swearing by himselfe he bindeth his Godhead for the performance as though he should say in effect If this be not let me be no more God Calvin QVEST. XXI Why the Lord tooke an oath BUt further it will be asked what need God had to take an oath seeing the word of God is certaine of it selfe and need no confirmation and an oath is used in doubtfull cases but to God nothing is doubtfull or uncertaine an oath is used when the party cannot be credited without an oath but Abraham did beleeve God The answer then is this 1. The Lord sweareth not to any such end as though any more credit and certainty by his oath might bee wonne unto his promise 2. And yet wee take not this to bee a metaphoricall speech onely with Cajetan that God is said to sweare by himselfe 3. But the Lord taketh an oath ad ampliorem confirmationem fidei nostra for the better confirmation of our faith and hee doth it the Apostle saith ex abundanti more abundantly to shew the stablenesse of his counsell Heb. 6.17 Calvin 4. Where we may note the differences betweene this oath and other oathes 1. God taketh this oath willingly not forced thereto of any necessity 2. He sweareth by himselfe as having not a greater to sweare by and Philo sheweth the reason Solus de seipso asseverare potest quia solus ipse suam novit naturam He only can beare witnesse of himselfe because he only knoweth his owne nature 3. He also further saith Sententiae nostra ex juramento fides accedit ipsi juramento ex ipso Deo fides astruitur Our sentence is credited because of our oath but this oath is beleeved because of God that taketh it QUEST XXII Whether the promises here made are new or the old renewed Vers. 18. IN thy seed shall all the nations of the earth be blessed 1. It is of all hands confessed that the other three promises were made unto Abraham before 1. That Abraham should be blessed Genes 12.2 2. That his seed should be multiplied as the starres and as the sand of the sea Genes 13.16 3. That his seed should possesse the gate of his enemies which is in effect the same with that Genes 13.12 all this land will I give thee c. God promised Abraham the land of the Canaanites which were his enemies 2. But Ambrose thinketh that this was a new blessing containing a promise of the Messiah lib. 1. de Abraham c. 8. Paulus Burgensis confirmeth the same by these reasons because Saint Paul rehearseth this as a speciall blessing concerning Christ urging these words in thy seed which are onely found here and the Lord confirmeth this by an oath as Zachary in his song maketh mention of this oath which hee sware to our father Abraham Luke 1.73 3. But these reasons are easily answered 1. Saint Paul citeth rather that promise made Genes 12.3 in thee shall all the Gentiles be blessed Galath 3.8 for hee speaketh of that promise which was made 430. yeares before the law which must needs be that former given to Abraham at the 75. yeare of his age but there will want 50. yeares of that summe if the account should begin at this time when Abraham was 125. yeares old And whereas Saint Paul also alludeth unto this place v. 16. and thy seed and so expoundeth one place by another he sheweth that in effect they are both but one promise 2. The adding of the oath maketh it not a new promise but confirmeth onely the former otherwise by this reason all these promises should be newly made seeing the oath goeth before them all and indeed not onely this promise of the Messiah but the other also concerning the possessing of the land of Canaan was ratified by an oath Exod. 13.5 Perer. 4. Wherefore here is no other promise made to Abraham but such as he had heard before but the same more amply and fully confirmed by an oath and againe renued both to Abraham and Isaack in which two respects this promise is more excellent than the former Calvin QUEST XXIII How Saint Paul applieth this word Seed only to Christ. 3 to the Galath HEre by the way it shall not be amisse to explane that place of Saint Paul Galath 3.16 where the Apostle presseth the word seed shewing that because he saith seed not seeds it must bee referred to one namely Christ. The Jewes doe make two principall objections against this place 1. They urge that this word metaphorically taken for the of-spring of men is a nowne collective never used in the plurall number but put in the singular only signifieth a multitude as likewise doth the word populus vulgus people commonalty c. Answer 1. True it is that the word Zeraugh in the singular number doth often signifie a multitude but sometime in Scripture it is restrained to one as Gen. 4.25 the name of seed is given to Seth the Lord hath appointed me another seed for Habel Genes 21.13 Ismael is called Abrahams seed Wherefore it is not enough to say that this word in the singular is sometime taken for a multitude unlesse they could shew it so to be used here Beza 2. The Apostle then being not ignorant of the phrase and usage of the Hebrew tongue doth not contend about the word but the sense that the word seed in this place is not taken for seeds that is many but for seed that is one specially Perer. 21. They object further that whereas it is said In thy seed shall all the nations of the earth be blessed this is but a forme of blessing by way of comparison like to that Gen. 48.20 God make thee as Ephraim c. Ans. 1. If this speech did onely shew a forme not the cause of blessing it need not have beene said in thy seed but in thee that is Abraham God make thee like Abraham 2. Where such formes of blessing are used they are restrained to Israel as in the place alleaged Gen. 48. In thee Israel shall blesse but here all nations shall bee blessed how should it come to passe that all nations should not blesse themselves but bee blessed but in being called to the knowledge of God which is by Christ wherefore these words shew the cause of blessing not the forme Calvin Now then their objections being thus answered I will shew the right meaning of the Apostle 1. I first reject Hieromes collection reproved by Erasmus Paulum hoc argumento abusum apud crassos Galataâ— that Paul abuseth this argument having to doe with the dull Galathians for it becommeth us not so to think of so grave an Apostle writing by the Spirit of God 2. Neither is it enough to say that Paul by the same Spirit whereby Moses did write did understand him to speake of Christ Cajetan in 3. ad Galat. for Paul having
of a brother for the word is used first in this place where it so signifieth from hence then the originall sense of the word must be taken 3. The words of the law are If brethren dwell together now naturall brethren and such as are properly so called are more like to dwell together than kinsmen removed who in a large sense are so called brethren 4. This law is so interpreted in the Gospell where it appeareth by the Sadduces question of seven brethren that successively tooke the one the others wife Matth. 22. that it was so practised 5. It is the opinion of Philo and the Hebrewes as we heard before who are best acquainted with their owne lawes that naturall brethren used so to doe 4. Now the objections on the contrary part are easily answered 1. It is objected that Levit. 18.16 the brother is forbidden to marry his brothers wife Answ. This is a particular exception from that generall law that unlesse in this case onely to raise seed to the brother it was utterly unlawfull to take the brothers widow which was not to uncover her shame but rather to take away her shame in that shee remained childlesse by his brother and it was honourable to the dead in reviving his memory So wee see in other cases that the Lord made some particular exception from his generall lawes As the making of the Cherubims over the Arke was an instance against the second commandement the Israelites robbing of the Egyptians against the eighth commandement Phinehes killing of the adulterer and adulteresse against the sixth commandement 2. Ob. The practice of this law as appeareth Ruth 4. where Boaz not a brother but a kinsman taketh the wife of the dead sheweth the meaning thereof Answ. We deny not but where there was no brother nearer there the next kinsman further off did the duty of the brother and so was it practised upon Ruth 3. Ob. Iohn Baptist simply reproveth Herod because he tooke his brothers wife It is not lawfull for thee saith Iohn to have thy brothers wife Mark 6.18 Answ. It is certaine that Herods brother had issue by his wife Herodias whose daughter danced before Herod and therefore in this case it was not lawfull so that Herod tooke not Herodias for any such purpose to raise seed to his brother but of an immoderate lust 4. Ob. Why then should it not be lawfull still in this case to marry the brothers wife dying without issue Answ. This law of Moses was partly ceremoniall and typicall in preserving the right of the first-borne whereby was prefigured the spirituall birth-right in the Messiah which never should have end partly politicall in maintaining the distinction of families in their tribes whereof the ceremonie is now abolished which onely concerned that people Iun. in Deut. 25. vers 5. QUEST VIII Whether Thamar or Iudahs sinne was greater COncerning this act of incontinencie which Iudah committed with Thamar 1. We refuse the opinion of Rab. Simeon who altogether exempteth Thamar from any fault because she onely desired issue for the hope of the Messiah to be borne of Iudah for this mystery was not as yet revealed Perer. 2. It is certaine that Iudahs sinne was greater than Thamars both in that he brake promise with her concerning Selah as also in that he companied with her not for any issue but carnall lust though he were afterward preferred before his brethren this no more excuseth his fault than if Davids adultery joyned with murther should bee defended because hee was preferred before his brethren of whose seed the Messiah should come 3. Thamars sinne was lesse than Iudahs yet a sinne as Augustine noteth Non eam justificatam sed magis quam se justificatam dicens Iudah saith She was not righteous but more righteous than he lib. 22. cont Faust. cap. 62. Yet her fault is extenuated by these circumstances as Ambrose noteth Non alienum praeripuit thorum She did not usurpe upon anothers bed she stayed till Iudah was a widower she did it not of an inordinate lust Sed successionis gratia concupivit She onely desired to have issue Et ex ea familia quam delegerat And by that family which she had chosen and further after she knew her selfe to be conceived with childe she put on her widowes garments againe and so continued 4. Yet Thamars sin in some respect was greater than Iudahs because she wittingly committed incest with her father in law but Iudah ignorantly Luther Notwithstanding all circumstances considered Iudahs fault was the greater and so he doth justifie her in respect of himselfe 5. But whereas Ambrose further noteth that shee stayed till Selah to whom she was espoused was dead therein is an errour for vers 14. it is given as a reason why Thamar attempted this thing because Selah was now growne and of age and she yet not given unto him he was then at this time alive Beside Selah is numbred among those sons of Iudah that went downe with Iacob into Egypt and onely Er and Onan of Iacobs sonnes are said to have died in the land of Canaan Gen. 46.12 ex Perer. QUEST IX How it came to passe that Iudah discerned not Thamar by her voice Vers. 15. HE judged her to be an whore for she had covered her face c. 1. Not as some reade she had coloured or painted her face whom Aben Ezra doth not without cause reprove 2. Neither is this a reason why Iudah did thinke she was an harlot because she was vailed as Iunius Calvin for harlots use not to be so modest but it is given as a reason why Iudah did not know her Mercer 3. And whereas it may seeme strange that Iudah did not know her by her voice the reason is that being wholly given over to lust and intending no other thing he greatly regarded not the sight of his eyes or hearing of his eares Luther As also it was a just judgement of God upon him to strike him with such a stupidity as not to discerne her Mercer Geneven QUEST X. Whether Iudâ—h were a Iudge Vers. 24. BRing her forth and let her be burnt c. 1. Iudah giveth not sentence against Thamar either as being appointed a Prince and Judge among the Canaanites as Tostatus Cajetanus for it is not like they would suffer a stranger to be a Judge and ruler among them as the Sodomites answer Lot Gen. 19.9 neither as chiefe in the familie had he power of life and death over those of his charge as some thinke for neither doe we reade that any father of families did execute any such justice in their families and Iacob was the chiefe father of these families and therefore it is most like that Iudah giveth advice that Thamar should be brought forth to the place of justice and proceeded against according to the custome and law of that Country Mercer Iun. 2. But whereas she is adjudged to the fire this was not because she was Melchisedecks daughter the Lords
Genes â—5 Now Abraham and Ismael had not the same people to goe unto the faithfull cannot be said to be Ismaels people nor the prophane sort to be Abrahams But if the meaning of the phrase were no more than that they were gathered and joyned to the state of the dead the faithfull and prophane sort should all goe to one people wherefore this phrase betokeneth a speciall disposition of the soules of the faithfull after this life in being associated to the company of the just and a laying up of their bodies in assured hope of the resurrection Calvin Muscul. Luther The Apostle also sheweth what it is for the righteous to be gathered to their people Wee are come to the celestiall Ierusalem to the innumerable company of Angels to the congregation of the first borne c. to the spirits of just and perfect men Hebr. 12.22.13 To all these are we joyned by faith while we live and really when we are dead now quoad spem in hope then quoad rem in deed 6. Places of morall use 1. Mor. Fathers must rebuke and chastise their children Vers. 4. THou shalt not be excellent Fathers may learne by Iacobs example to chastise their children for their sinnes as here Ruben is censured for defiling his fathers bed for this cause Heli and his posterity were punished because hee did not reprove his sonnes according to the quality of their offence Perer. 2. Mor. Gods vengeance though it be deferred will certainly come FUrther in that Rubens punishment had beene a long time suspended and deferred almost 40. yeeres after he had committed this uncleane sinne yet at the last it commeth let no sinner flatter himselfe in his impunity for if the long suffering of God draw him not to repentance it shall but increase his punishment as the Apostle sheweth Rom. 2.4 5. 3. Mor. The short pleasures of sinne deprive men of many blessings AGaine as Ruben for a little short pleasure lost his birthright and dignity so many for the vaine and momentany pleasures of this life are deprived of many and great blessings like to Esau that for a messe of pottage did part with his birthright 4. Mor. Contumely against parents never goeth unpunished WE see also what an high offence before God it is to offer any wrong or contumely to our parents such was Cham toward Noah Absalon toward David and here Ruben that polluted his father Iacobs bed 5. Mor. Against unjust and immoderate revenge Vers. 7. CVrsed be their wrath The Lord condemneth all kinde of revenge that proceedeth of wrath especially such as here was committed by Simeon and Levi. 1. It was done by craft and subtility under pretence of friendship 2. Against men unawares suspecting nothing 3. When they were in griefe of body 4. With a pretext and shew of religion 5. The revenge farre exceeded in greatnesse the quality of the offence Such a kinde of revenge is unjust and cruell Wherefore in this case wee should follow the Wise-mans counsell Say not I will recompence evill but wait upon the Lord and he shall save thee Prov. 20.22 Perer. 6. Mor. Every mans portion in the earth assigned of God Vers. 13. AS Zabulun shall dwell by the sea side Hence we learne that the lot of men for their habitation and dwelling in the earth falleth not out unto them by chance but by Gods providence and appointment for as it is in the Psalme The earth is the Lords and the fulnesse thereof Psal. 24.1 therefore every one should be contented with his lot and portion as assigned unto him of God Perer. 7. Mor. The Church shall overcome at last Vers. 19. ANd an host of men shall overcome him but he shall overcome at the last c. So the Church of God though it shall indure much trouble and sorrow in the world yet it shall triumph and have the victory in the end as our Saviour saith to his Apostles In the world yee shall have trouble but be of good comfort I have overcome the world Iohn 16.33 8. Mor. The quiet and peaceable end of the righteous Vers. 33. HE plucked up his feet into the bed Before Iacob had raised up himselfe as well as he could not having his legs hanging out of the bed as Perer. that had beene no fit lying for a man ready to dye but he had stretched out himselfe before as well as he could for reverence unto the word of God which he delivered but now feeling the houre of his death to be instant hee doth gather up his legs after a seemely and quiet manner not strugling or striving against death as many doe but as though death â—ere in his power he doth meekely and gently yeeld himselfe unto it such a peaceable and quiet kinde of departure God often granteth to his children Muscul. Howbeit this is not alwayes so for sometime a wicked man may dye like a lambe still and quiet as the Psalme saith There are no bands in his death Psal. 73.4 and a righteous man may have a strong death by reason of the extremity of his sicknesse and the manner of the disease but yet inwardly he hath a peaceable and quiet soule and therefore Balaam had good reason to pray as he did Let me dye the death of the righteous and let my last end be like his Num. 23.10 CHAP. L. 1. The Method and Argument IN this Chapter is set forth 1. Iosephs piety toward his father Iacob in causing him to be embawmed vers 2 3. in his buriall 1. He procured leave of Pharaoh vers 4 5 6. 2. He did honourably accompany him vers 7 8 9. 3. They mourned for him by the way vers 10 11. 4. Then they buried him as he had commanded 2. His humanity toward his brethren with their message in their fathers name vers 14 15 16. their humility vers 18. Iosephs friendly answer vers 19 20 â—â— 3. Iosephs prosperity in seeing his childrens children v. 23. 4. His faithfull departure buriall and age v. 24 25. 2. The divers readings v. 2. he commanded those which had charge of funerals S. commanded the Physitians câ—t v. 4. spake to potentates of Pharaoh S. spake to Pharaohs house caet v. 8. only their kinred they left their sheepe and oxen c. S. their children or little ones caet v. 10. they came to Goren Atad G. to the corne-floore or field beset with thistles T. to the corne-floore of Athad cat of Achad H. athad signifieth a thistle v. 11. Abel Mizraim G. the mourning of the Egyptians cat v. 13. beside Mamre G. before Mamre B. over against Mamre caet against or before the face of Mamre cat v. 19. feare not can we resist Gods will H. for I am Gods S. for I feare God C. am not I under God G. am I God B. am I in the stead of God T.P. 3. The explanation of doubtfull questions and places QUEST I. Of the divers fashions of buriall Vers. 2. ANd Moses commanded his
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
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
know anothers necessitie so do not the Saints departed this life Isay 63.16 Abraham is ignorant of us and Israel knoweth not us and they might as well inferre thus The Saints alive doe one instruct and teach another Ergo much more the Saints departed 2. Their charitie is seene in that they doe in generall long to have us joyned with them in that blessed estate though in particular because they know not our wants they cannot wish our supplie 3. And though it be granted that this communion is in charitie this proveth no particular intercession made by them for us but as we in generall give thanks in earth for their peaceable departure and deliverance from the miseriâ—s of this life So they in generall desire that we may be partakers of the same blessed rest with them 4. Wee request the living to pray for us because they are present with us but the dead are absent and heare us not it may as well be inferred from hence that we may also consult with the dead and aske counsell of them which is directly forbidden Deut. 18.11 4. Argum. Absolom could not bee admitted to his fathers presence till Ioab had mediated for him and Bethshaba Salomons mother entreated for Adoniah So it is necessarie to have mediators to come unto God Answer 1. We have also one sufficient Mediator Christ Jesus who is able sufficiently to reconcile us unto God 2. Though many mediators are used in Princes Courts because either the Prince is ignorant of our affaires or his affection estranged yet it is not so with God who knoweth all things and the love of Christ toward us exceedeth the love of all other inferiour mediators which men can seeke unto 3. The example of Bethshaba is unfitly alleaged for shee obtained not her suite 5. Argum. Invocation of Saints is warranted by the Scripture 1. Gen. 48.16 Iacob saith concerning Iosephs two sonnes Let my name be named upon them 2. Iob 5.1 Eliphaz saith to Iob Call now if any will answer thee and to which of the Saints wilt thou turne thee 3. Praise the Lord in his Saints Psal. 150.1 4. Ezeâ—h 22.30 I sought for a man among them that should make up the hedge and stand in the gap before 〈◊〉 c. but I found none Answer 1. Iacob meaneth by that phrase that they should be called by his name and counted as his children as the same phrase is used Isai. 4.1 seven women shall take hold of one man and say c. Let thy name be called upon us who will say that they prayed to their husband they desire to be called by his name 2. Though that had beene Eliphaz meaning that Iob should have made some of the Saints departed his patrones yet because Iobs friends maintained an evill cause and afterward are reproved of God for it all that they say is not to be justified but that is not Eliphaz meaning he speaketh of the Saints and righteous living to see if Iob could finde among any of them a patrone to defend his cause 3. The place in the Psalme is to be read Praise God in his Holinesse Iun. Or in his Sanctâ—ariâ— Vatab. Neither doth it follow because God is praised in his Saints therefore wee are to pray to Saints as it followeth in the next words Praise him in the firmament will they have also the firmament prayed unto 4. That place in Ezechiel is understood of men living not of the dead 6. Argum. The honour given unto the Saints redoundeth unto Christ as he saith Matth. 25.45 In as much as yee did it unto one of the least of those ye did it unto me Answ. Our Saviour speaketh of his members living here upon earth to whom we are to extend our charitie not of the dead and of such honour as is due unto the Saints not of that which is due unto God for to give that to any creature were not to honour but dishonour God 7. Argum. Many miracles have beene done at the tombes and sepulchers of the dead where prayers are made therefore God is well pleased that they should be prayed unto Answer 1. The argument followeth not so by the touching of Elishaes bones one that was dead was restored to life this was to confirme their doctrine and propheticall calling 2. Many of those miracles are fained and small credit is to bee given unto them 3. Some of them were wrought by the operation of Satan to deceive as the Lord warneth his people to take heed of such false Prophets which shew signes Deut. 13. And S. Paul saith That Antichrist shall come by the power of Satan c. in lying wonders Among the Gentiles such miracles and wonders also were wrought This may suffice for an answer to their reasons Our arguments follow Reasons out of Scripture disproving the invocation of Saints 1. THere is neither precept nor example extant in Scripture to warrant the invocation of Saints the Scripture sendeth us to God Call upon me in the day of trouble and our Saviour teacheth us to pray to his Father Our Father In matters of doctrine an argument drawne negatively from the Scriptures doth conclude strongly 2. The Saints know not our affaires Abraham is ignorant of us Isai. 63.16 they are not present to heare us they are at peace their soules rest under the Altar Revelat. 6. they doe not know our hearts therefore they are not to be prayed unto all these things are requisite in them to whom we should offer our prayers But they say that the Saints in the divine essence as in a glasse doe behold our affaires Contra Whether doe they behold all or what it pleaseth God to shew them not the first for they know not the time of the comming of Christ to judgement if the second then God must first be prayed unto to reveale our affaires unto them were it not then much better for us to goe the next way unto God 3. S. Iohn saith We have an Advocate with the Father Iesus Christ the righteous 1 Ioh. 2.8 We need then no other Advocates for we have greater cause to doubt of the love and inclination of the Saints toward us than of the love of Christ. 4. Christ biddeth us aske in his name and promiseth we shall receive Ioh. 16.24 Then are prayers made to others superfluous seeing by Christ we are promised to obtaine our requests 5. There is none other name under heaven than Christs whereby wee must be saved If we have salvation in Christ then all other good things It is the Apostles reason If God gave his Sonne for us How shall he not with him give us all things also Rom. 8.32 6. This invocation of the Saints maketh a way for superstition and Idolatrie for so the Heathen did invocate the name of the dead and place them in the number of the gods erect Temples and Altars and consecrate festivall dayes unto them 7. God onely is to be worshipped invocation is a part of the divine worship
1.19 And there be two reasons why anger should not be soone provoked because rage is a sinne before God and so deserveth punishment and for that every man desireth libertie but he that is given to anger is not Dominus sui ipsius Master of himselfe 2. He must take heed ut 〈◊〉 in ira permaneat that he continue not long in anger Psal. 4. Be angrie and sinne not Ephes. 4. Let not the Sunne goe downe upon your wrath 3. Men must bee carefull ne procedat primò in corde that anger proceed not first in the heart for then it turneth to hatred and he that hateth his brother is a manslayer for Se interficit spoliando se charitate alium He killeth himselfe by spoyling himselfe of charitie and another also 4. Ne procedat in verbo It must not proceed in word for he which calleth his brother foole is in danger of hell fire Matth. 5. 5. Ne procedat in opere It must not proceed unto the deed for in every worke wee must consider two things Facere justitiam misericordiam To doe justice and shew mercie but he which is angrie can doe neither For the first the Apostle saith that the wrath of 〈◊〉 doth not accomplish the righteousnesse of God Iam. 1.20 It is reported of Plato that hee should say to his servant that had offended him Punirem te nisi essem iratus I would punish thee if I were not angrie And he that is angrie can shew no mercie as it is said of Simeon and Levi in their rage they killed a man Gen. 49. Thom. in opuscul QUEST VIII Of rayling and reviling NExt unto the inward rage and heat of the affections followeth the outward indignation expressed by words gesture and other signes and the third degree is when men fall to plaine railing backbiting slandering threatning as these three are thus expressed by our blessed Saviour Whosoever is angrie with his brother unadvisedly shall be culpable of judgement and whosoever saith unto his brother racha shall be worthie to be punished by a counsell and whosoever shall say thou foole shall be worthie to be punished with hell fire Matth. 5.22 1. Here our Saviour maketh three degrees of anger or rage the one in the sudden heat and boyling of the affection inwardly without cause the second in the shewing of this indignation outwardly by any disdainfull words as in calling one racha that is idle head light braine for so rik in the Hebrew to the which this Syrian word agreeth both in sound and sense signifieth light value Iun. Matth. 5.22 As also this indignation may bee expressed by other signes as by grinning frowning spitting and such like Simler Then the third degree followeth in open railing as calling one foole with other termes of reviling 2. As our Saviour maketh difference of the sins so also he sheweth divers degrees of punishment alluding unto the politike forme of judgement for first there was the session or judgement of three who judged of small causes then of 23. who determined more waightie matters then of 71. before whom the high Priest or a false Prophet and sometime a whole tribe was convented and judged Beza So he that is angrie shall be censured in the secret judgement of God he that sheweth his indignation by opprobrious words shall be held guiltie before all the assemblie of the heavenly Angels and Saints he that raileth and revileth shall bee judged worthie of hell fire that is of the greatest punishment Marlorat For they used foure kinds of punishments among the Jewes whereby they put malefactors to death strangling the sword stoning and fire of the which the last was the worst Beza 3. For he that raileth and revileth tres quasi uno ictu occidit killeth three as it were with one blow himselfe him that giveth credit and the third whom he slandereth and revileth Basting QUEST IX Whether beating and wounding though there be no killing be not forbidden here THe externall act followeth not only of killing but in offering any other violence with the hand in beating wounding striking and such like 1. Here commeth to be examined the opinion of R. Salomon that in this precept only murther is forbidden but other violent wrongs in maimes wounds shedding of bloud beatings and such like hee thinketh onely afterward to bee restrained in the Judicials 2. Against this opinion these reasons are enforced 1. The Judicials only concerned the Israelites and did not bind the Gentiles but even among them these kind of violent assaults were unlawfull therefore they are forbidden not by the Judicials only but by the Morall law Tostat. qu. 21. He also urgeth this reason The things which were forbidden by the Judicials of Moses only it was no sinne for the Israelites to doe before those Lawes were given them that is before they came to Mount Sinai but it was unlawful before for them one to smite another as for the same cause Moses reproved an Hebrew that did his brother wrong and smote him Exod. 2.13 therefore these wrongs were not only prohibited by the Judiciall law 3. Burgensis giveth this reason Quia facit contra charitatem Because he that smiteth or woundeth though he kill not doth against charity as he also doth which killeth though in an higher degree So also Lippoman 4. Tostatus further giveth this rule Omnia quae pertinent ad idem genus reducuntur ad idem prâ—ceptuum All that belongeth to the same kinde is to be referred to the same Commandement as all wounding beating smiting tendeth to the hurt of our brother in his body as killing likewise doth QUEST X. Why actuall murder is such an hainous sinne before God NOw followeth the greatest transgression among the rest which is the taking away of a mans life 1. For if hatred envy railing wounding and the like are counted murder before God in respect of the will and purpose much more murder it selfe which is the scope and end whereat all the former wrongs and injuries drive for if those things are displeasing unto God because they often bring forth murder the effect it selfe must needs bee more hainous Basting 2. Another reason which amplifieth the sinne of murder is because the Lord by this meanes seeth Imaginem suam violari that his image is violated which is given as a reason of this precept Gen. 9.6 Calvin 3. And againe it is an unnaturall sinne because man is as our owne flesh as the Prophet saith Isai. 58.7 Hide not thy selfe from thine owne flesh but no man ever hated his owne flesh as the Apostle saith Calvin Yea the murderer herein is crudelier Lupâ— more cruell than the Wolfe for as Aristotle writeth 4. Animalium Give unto a Wolfe the flesh of another Wolfe and he will not eat it yet one man preyeth upon another and devoureth another Thomas 4. Hominum societas violatur by this meanes the societie of man is violated which that it may be preserved the Lord forbiddeth all shedding of
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
procured three waies One is the ordinarie meanes whereby Satan by externall objects useth to tempt men thereby stirring and provoking their natural lust as David was inflamed at the sight of faire Bathsheba but here needeth no other sorcerie or inchantment than the corrupt inclination of a mans owne affection the devill doth but offer the occasion and shew the object hee draweth not the affection but the corruption of the heart of it selfe is ready to apprehend and lay hold of the object set before it Another way there is whereby the affection is stirred as when the evill spirit entereth and possesseth any with madnesse and phrensie for the time not changing the understanding or will but troubling the vitall spirits and inflaming the blood and so incensing unto lust The third way is when Satan entreth not to disquiet the bodie and trouble the spirits but externally offereth violence transporting and carrying by Gods permission bodies from place to place which is no hard thing for Satan to doe and so hee may bring one to the place where their lover is Tostat. qu. 13.3 But here two things are to be considered 1. That Satan directly cannot worke upon the heart of any in the immediate change or alteration of their affections but hee doth it by meanes either externall in moving by objects or by internall provocation and stirring of carnall lust 2. That he hath not the like power over the servants of God which he exerciseth over carnal men which are his owne vassals he ruleth in the children of disobedience as he listeth as the Apostle saith They are taken of him at his will 2 Tim. 2.26 But the faithfull doe resist him by faith 1 Pet. 5.9 So that his tentations cannot fasten upon them to intangle them further than God shall see it good for the triall of their faith This is made evident by that storie of Iustina the Virgin whom Cyprian then a dissolute young man and given to Art Magicke but afterward a most holy and constant Martyr loved exceedingly and when he was not able to prevaile with her by any allurements hee called for the Devils helpe to bring her unto him who by faith chased the evill spirit away Ex Tostat. qu. 13. QUEST XXXII Whether witches can indeed effect anything and whether they are worthie to bee punished by death NOw further by this sentence of the law which adjudgeth witches worthie of death they are found to be in error which thinke that witchcraft is nothing but nudum phantasma a verie phantasie that sillie women imagine they doe things which indeed they doe not but in their owne conceit and imagination First I will examine the objections which are made in the defence or at the least the excuse of these wicked women and in favour of them for the mitigation of their punishment 1. They say that this law is made de veneficis of such as kill and destroy by secret poisons and noysome herbes it concerneth not witches Answ. 1. Indeed the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine translateth maleficos workers of mischiefe but they are both in error for the Hebrew word mecashephah is put in the feminine whereas they both interpret it by the masculine And the word mecashphim is applied to those which worke by evill spirits and have confederacie with them as Exod. 7.10 it is given to the Egyptian Sorcerers and Magicians 2. The practice of poisoning belongeth to the sixth Commandement Thou shalt not kill whereas witchcraft here forbidden is a breach of the first Table Simler 2. These sillie women can effect nothing they imagine they doe many things but it is only in their owne conceit Answ. 1. True it is that they cannot effect what they would for the Lord restraineth the power of the devill by whom they worke as he did when the Sorcerers attempted to bring forth lice and could not Exo. 8. 2. Yet it cannot bee denied but that they effect many strange things by the operation of the devill as the Magicians of Egypt could turne their rods into the similitude of Serpents and water into the likenesse of blood and the witch at Endor could cause the likenesse of Samuel to appeare which was not in deed Samuel but the devill taking upon him his shape So it is no strange thing by the operation of Satan when they take a mans garments and beat them to cause the bodie of the man to feele the smart Simler 3. And if they did no hurt and could effect nothing why was this law ordained against them God gave no superfluous or unnecessarie lawes to his people nor without great reason 4. Though they should effect nothing yet their wicked desire and endevour thereunto is worthie to bee punished 3. Witches many times doe good and heale men of their infirmities and diseases therefore they deserve no such punishment Answ. 1. Indeed in the Civill law such a decree is extant made by Constantine Qui per incantationes intemperiem aeris grandinis evertit puniendus non est c. Hee which by inchantment turneth away the intemperate season of the aire and weather is not to bee punished But it is no marvell that such things were tolerated then when they came newly from Gentilisme wherein such things were not only suffered but honored and rewarded 2. We have a more perfect rule out of the Scriptures that no such unlawfull meanes are to bee used no not to a good end as to procure health or such like for this cause the Prophet reproved the King of Israel having received hurt by a fall because he sent to the god of Ekron for helpe And to this purpose Augustine saith well as he is cited in the Decrees Si aliquando sanare videntur languidos id Deipermissu sit ut homines probentur c. If they seeme sometime to heale the diseased it is done by Gods permission that men might bee thereby proved c. And againe hee saith Laque◠sunt adversarii mederi non possunt They are the deviles snares they cannot heale 4. Object But the meanes which they use are wholesome and medicinable as herbs and oyntments and therefore herein they are not to bee found fault with Answ. 1. For the most part they use such meanes whereof no naturall or apparent reason can be given as to burne the thatch of the house to cut off some part of the beast bewitched and burne it and such like Concerning such things Augustine giveth a good rule Remedia ligaturae qu◠medicorum disciplina condemnat non adhibenda c. Such remedies and ligatures which the skill of Physicke condemneth are not to be used 2. He saith further Ex traditione malorum angelorum sunt Such remedies had their beginning from the tradition of evill angels therefore hee concludeth that Phylacteria sunt animarum vincula Such Phylacteries things applied to or hung about the necke or other parts are but the snares of the soule
that the Gospell might be quickly propagated over the world which although it be much to be desired yet we must commit and commend the successe thereof unto God who seeth just cause though it be not revealed to us why it pleaseth not him at once herein to satisfie our desire Gallas QUEST XLIX Of the bounds and limits of the land of promise Vers. 31. I Will make thy coasts from the red sea c. 1. This Sea called the red or reedy Sea in Hebrew Suph cannot be the dead sea as Pellican thinketh into the which Jordan did runne for no where in the Scripture is the name of the sea Suph the reedy or red Sea given unto it but onely to that sea which lieth upon Egypt which was divided before the Israelites 2. Here foure bounds are set of the Land of promise the East bound which is the red sea Mare rubrum quod ab orients intellige c. The red sea understand to be on the East Gloss. interlinear Not that it boundeth all the East side Sed frous orientalis terrae Canaan tangit in aliquo mare rubrum c. But because the East side of the land of Canaan confronteth in some part upon the red sea The sea of the Philistims which is the great Ocean called the Mediterranean sea did bound it on the West the desert toward Egypt which was the wildernesse of Shur on the South and the river Euphrates on the North. 3. But in other places of the Scripture the land of Canaan is otherwise bounded as Gen. 15.18 two bounds only are described one the South from the river of Egypt which was a little river on the North end of Egypt where it is joyned to the countrey of the Philistims the other on the North the great river Euphrates So Deut. 11. vers 24. these limits are described the desert on the South and Lebanon which is on the North Euphrates on the East and the uttermost sea on the West Tostat. So Iosh. 1.4 From the wildernesse and Lebanon unto the great river Perah here Euphrates in Hebrew called Perah is the bound on the East and so it is pertenditur tamen versus Aquilonem yet it extendeth toward the North Oleaster And therefore in this place it is set downe as the bound Northward But this divers description limiting and bounding of Canaan is all one in effect 4. Yet the Israelites enjoyed not all this countrey till the time of David and Salomon as 1 King 4 21. it is said that Salomon reigned over all Kingdomes from the river Euphrates unto the land of the Philistims Iun. And the reason why they obtained the whole land no sooner was because of their sinne Simler 5. Now this bounding and confining of the land of Canaan was profitable for these two ends first that the Israelites might know against whom they might lawfully fight for to those countries which were not within the said limits and bounds they could pretend no right nor title Secondly it was necessary to know the compasse and circuit of the land for the more equall distributing and dividing of it among the tribes Tostat. quaest 85. QUEST L. Whether it be lawfull to make a league with nations which are enemies to true religion Vers. 32. THou shalt make no covenant with them Here this question will be moved whether it be altogether unlawfull to make any league or covenant with Infidels or such as are enemies unto true religion as the Israelites were forbidden to have any society with the Canaanites 1. The affirmative part that it is lawfull may seeme to be confirmed by the examples of Abraham that was in league with Aner Eshcol and Mamre Genes 14. of Isaack that made a covenant with Abimelech Salomon with Hiram the Macchabees with the Romans Answ. 1. Particular examples cannot infringe a generall Law Legibus vivendum est non exemplis We must live by Lawes and not by examples 2. Aner Eshcol and Mamre were not Idolaters there might be some true worshippers of God among the Canaanites in those dayes as appeareth in Melchisedech that dwelt among them 3. Abraham and Isaack made no covenant of mutuall helpe but only compounded a peace concerning their limits and bounds which was not unlawfull for Paul willeth us as much as in us lieth to have peace with all men 4. Of the same kinde was the league which Salomon made with Hiram which was a bond of peace and amity not of mutuall helpe and society 5. The example of the Macchabees doth not move us much for their facts cannot simply be approved and they had no good successe of that league which they made with the Romans 2. Wherefore the negative is more agreeable to the Scriptures that no covenant is to be contracted or made with the wicked 1. Iehosaphat is reproved by Iohn the Prophet for joyning in league and friendship with Aba◠the idolatrous King of Israel 2 Chron. 19. 2. The Prophet Isay rebuketh the Jewes because they sought unto the Egyptians for helpe Wee 〈◊〉 the rebellious children c. which walke forth to goe downe unto Egypt and have not asked at my mouth c. chap. 30.2 3. For the same cause the Prophet also reproveth the Israelites They are gone up to Asshur c. Ephraim hath hired lovers Hosea 8.9 4. Paul forbiddeth the Corinthians to flee for helpe unto the tribunals of Heathen Judges but rather willeth them to suffer wrong among themselves 1 Cor. 6. And he biddeth Not to be unequally yoked with Infidels 2 Cor. 6.14 5. For all such leagues are unprofitable and in vaine for how should they keepe faith with men who are unfaithfull to God 3. But yet all kinde of entercourse is not forbidden betweene Christians and Infidels and such as are of contrary religion For then as the Apostle saith in the like case wee must goe out of the world yet these conditions must be observed in such leagues 1. Wee must not promise to aid and assist the wicked or binde our selves unto mutuall helpe for therefore was Iehosaphat blamed Wouldest thou helpe the wicked and love them that hate the Lord 2 Chron. 19.2 2. Neither must we sue unto Infidels for helpe for that were to distrust the Lord if they offer their helpe upon good conditions it is lawfull to use it as sent of God but we must not seeke for it 3. Ancient leagues which have beene made in former times with such are not to be broken for the Gospell condemneth truce-breakers 4. A league for removing of hostilitie for entercourse of merchandise and continuance of peace may be made with nations of strange religion Simler QUEST LI. What it is to sinne against God Vers. 33. LEst they make thee sinne against me Every sinne indeed is against God because it is a breach of his Law but idolatry in a more speciall regard is committed against God 1. Like as a double offence may be done toward the Magistrate and Lawgiver either in generall when
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
for as they washed their feet from soile when they began to minister so it is like they had a care to keepe them cleane during their Ministerie 4. Neither did the Priests onely wash themselves thereat but they also washed their sacrifices the inwards and such other parts which were not to be carried forth into any profane place to be washed Tostatus Lippoman Ribera QUEST XXVI Of the mysticall application of the laver wherein the Priests washed BY this washing of their hands and feet 1. Beda understandeth the lavacre of Baptisme wherein we are first received into Christs Church as the Priests first washed their hands and feet before they entred into the Tabernacle 2. But because Baptisme is ministred once onely whereas the Priests did wash often he rather would have thereby understood ablutionem compunctionis lachrymarum the washing of compunction or contrition and of teares so often as we come before the Lord. 3. And thereby was signified the spirituall washing and cleansing of the soule which the faithfull in the old Testament well understood as David saith Psal. 51.7 Wash me and I shall be whiter than snow and the Prophet Isay alluding unto this rite saith Wash you make you cleane chap. 1.16 Simler 4. And for this cause our Saviour reproved the Pharisies for being addicted so superstitiously unto their outward washings wherein they committed a double fault both in bringing in other kindes of washing than were prescribed in the Law and in being addicted only to the outward ceremony Simler 5. And by the hands our works are signified by the feet the affections that we should both cleanse our hearts and be holy in our workes when we come before the Lord Tostat. qu. 11. 6. And in that the Priests washed their hands and feet Hac ablutione apertam impuritatis confessionem edebant They did by this washing give an evident confession of their impuritie and uncleannesse Gallas 7. The Heathen had such a custome to wash themselves when they sacrificed to their gods as this was a proverb among them Sacra non tractanda illotiâ— manibus That holy things must not be handled with unwasht hands Calvin 8. Therefore like as men doe not sit downe at their owne table but first they wash their hands so wee must not presume to come neere the Lords table with unprepared affections and uncleane hearts Simler Wee must be inwardly washed by the Spirit of grace the water of life whereof our Saviour speaketh Ioh 4.14 Marbach QUEST XXVII The difference betweene Moses laver and Salomons great sea of brasse NOw to finish up this matter concerning the laver these differences may bee observed betweene it and the great brazen sea which Salomon made and other vessels to the like use 1. They differed in the quantitie and large capacitie Salomons was ten cubits wide and five cubits deepe it contained 200. baths 1 Kin. 7.26 being filled after the ordinarie manner but 3000. baths 2 Chro. 4.5 that is if it were filled up to the brim So Cajetanus and Ribera doe well reconcile these places The bath was of the same capacitie for liquid things that the Epha was for dry containing each of them ten pottles or thereabout foure or five gallons And therefore because of the great capacitie it was called a sea But the laver that Moses made was nothing so big for it had not beene portable 2. They were divers in fashion Moses laver stood but upon one foot the other was borne upon twelve oxen And it was cast with knops and flowers and wilde cucumers 1 King 7.24 But this laver is not so appointed to be made it seemeth it was plaine 3. There was also some difference in the number Moses caused but one laver to be made Salomon beside the great molten sea made ten other caldrons or small lavers 2 Chron. 4.6 because in Salomons Temple there was more use of such vessels than in Moses Tabernacle 4. Their uses also were divers Moses laver served both for the Priests to wash thereat and to wash the sacrifices but Salomons great sea served onely for the Priests to wash in the other appertained to the sacrifices 2 Chron. 4.6 QUEST XXVIII Of the spices that went toward the making of the oyntment Vers. 23. TAke unto thee principall spices c. 1. Here are two confections appointed to be made the first of things more liquid and moist and the same to bee tempered with oyle to make an oyntment of to the making whereof in generall were required the principall or head spice or drug which Iunius inclineth to thinke to be the Balme which is the principall among such precious drugs and therefore is called of the Arabians Belsuaim as having dominion or excelling among such things but that there is no quantitie expressed of this as of the rest that follow neither were they yet come to the land of Canaan where great store of Balme was it is therefore the generall name rather of these spices and drugs which are named afterward in particular 2. The first is myrrh which Oleaster taketh for balme but the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mar sheweth it to be myrrh There is another word tzeri which is taken for balme Ierem. 8.22 There were two kindes of myrrh one which of it selfe distilled out of the tree and therefore it is called mar deror myrrh of libertie that is freely flowing Paguine Oleaster or right myrrh without mixture Iun. Vatab. There was another which came of the cutting of the barke of the tree which was not so good Lyran. The myrrh tree groweth in Arabia five cubits high Strabus writeth that the fume thereof would breed incurable diseases in that countrey nisi fumo storaâ—iâ— occurrerentpunc but that they correct it with the perfume of storax c. But it is not like that if it were so dangerous and offensive that the Lord would have prescribed it to make the holy oyntment of These properties rather it hath it is good to healâ— wounds to dry up rheâ—me to care a stinking and unsavourie breath to cleere the voyce Plin. lib. 12. cap. 8. Pelargus 3. The next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kinemon cynamom whereof because there are two kindes one that is verie sweet and pleasant the other of no great smell therefore it is added here sweet cynamom R. Salomon Lyran. It cureth the biting of venomous beasts it helpeth the dimnesse of the sight Dioscorid lib. 1. cap. 13. Pelarg. But whether it be the same cynamom which is in use among us it is doubted it seemeth to be of another sort Simler For our cynamom is rather pleasant to the taste than smell whatsoever it was it is certaine it gave a pleasant smell Pro. 7.17 I have perfumed my bed with myrrh alâ—â—s and cynamom 4. The third kinde is keneh which signifieth a cane it is calamus odâ—ratus sweet calamus which was a kinde of reed or cane of verie sweet savour Genevens It groweth like a shrub
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
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
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
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