person not in the third and though the pronoune or verbe be put in the plurall yet the noune is not as the use is to say nos sumus Rex we are the King not Kings as here in the plurall they say These are thy gods Tostat. The plurall therefore is taken here for the singular according to the Hebrew phrase as before is shewed quest 7. 3. Tostatus thinketh that the people did not in so saying consider so much of the golden Calfe as of the divine vertue and power of the true God quam latere putabant in illa vitulo aurea which they imagined to be in that golden calfe For they could not be ignorant that the true God the God of their fathers brought them out of Egypt And they knowing this it is not to be thought quòd totus populus vellet publice mentiri that all the people would agree in a lye Tostat. But what divine vertue could they imagine to be in the Calfe which they saw to be made presently before their eyes of their earings 4. Thoring in his replies saith the judgement of the people was so blinded and swallowed up Vt rem crederent penitus inanimatam esse Deum That they thought a thing altogether without life to be God So Rupertus Veritatem quam cecinerant dicentes c. The truth which they sung saying let us sing unto God for he hath triumphed gloriously In mendacium commutarunt c. They turned into a lye saying these are thy gods O Israel which brought thee out of Egypt He thinketh that they tooke this very calfe to be the god that delivered them But be it admitted that the people were so grosse it cannot bee thought that Aaron could be so grossely deceived And where as Thoring objecteth that place Psal. 106.20 They turned their glorie into the similitude of a calfe c. they forgate God their Saviour which had done great things in Egypt c. hence it cannot bee gathered that they had cast off all knowledge or memorie of God for then Aaron that made the calfe should have fallen into the same oblivion But they had forgotten their obedience which should have beene yeelded to Gods commandement as it is said before in the same place vers 13. when as yet they had not made the molten calfe Moses being then with him Incontinently they forgate his works they waited not for his counsell So Gregorie expoundeth the pulling off their earings Vt inobedientia ipsorum ostenderet ad cultum idolorum esse perventum To shew that by their disobedience they fell to the worship of idols 5. Therefore in that they say These are thy gods they have relation unto God himselfe In cujus honorem extruxerunt vitulum In honour of whom they set up the calfe Ferus They give the name of the thing signified to the signe as if they should have said Hoc Dei illius signum est c. This image is a signe of that God which brought us out of Egypt Marbach They thought that Gods honour was hereby more set forth Quia sub externa imagine ipsum colerent because they did worship him in an outward image Calvin He that giveth any honour unto this image prastat gratissimum cultum Deo illi c. doth yeeld acceptable service unto that God which brought us out of Egypt Osiander And that the Israelites in the golden calfe had respect unto God unto whose honour they made it may further be declared by these reasons 1. Because the Gentiles themselves had not that imagination of their images to thinke them the very gods but onely representations of them their gods they held to be in heaven 2. To call the images of God Elohim gods by a certaine metonymie was usuall among idolaters as Laban calleth his images Elohim gods Gen. 31.30 Gallas 3. Non probabile est tam crassâ—s fuisse c. It is not probable they were so grosse to thinke a new god could bee made Calvin Or to thinke the calfe delivered them being a thing without life Ferus 4. And that Aaron saith to morrow shall bee an holy day to Iehovah Cognitus est Deus hic c. It is evident that God was knowne unto them that made the molten calfe Borrh. QUEST XIX Why Aaron proceeded to build an Altar before the golden calfe Vers. 5. WHen Aaron saw that he made an Altar c. 1. R. Salomon whom Paulus Burgensis followeth who had beene sometime a Jew himselfe hath here this assertion that as soone as the calfe was made it went alone and therefore Aaron seeing such a great wonder did make an Altar for the honour of this calfe to this purpose they alleage that text Psal. 106.20 They turned their glory into the similitude of a calfe that eateth hay that is of a living calfe Contra. 1. This text is flat against them that this calfe was made onely in the similitude of a calfe that eateth hay not that it did eat hay or exercise any other worke of life but it was made like unto it Thoring 2. And this golden calfe wanting joynts and sinewes instruments of motion and chaps and jawes which are the meanes of feeding could not goe nor feed of it selfe it might have beene moved and carried by some spirit but of it selfe it could not bee made to walke 3. And if Aaron should have set up an Altar to this calfe as thinking any divine vertue to be in it he should have consented to most abominable idolatrie Tostat. 4. And whereas they wrest those words of Aaron vers 24. Thereout ran this calfe as though it came walking out of it selfe the meaning is Egressus fuit operefusorie It came forth by the melting and casting of the workman 2. Yet it is not to be thought that Aaron was so forward as of himselfe to please the people yet more to build an Altar before the idoll as Simlerus thinketh and Cajetan is in the same opinion Aaron primatum nolens perdâ—re aedificat altare coram vitulo non expectans rogari Aaron because he was loth that any should be before him doth build an Altar not staying to be intreated c. For if Aaron had beene thus willing he could not have so excused himselfe afterward by the violence of the people which he saith were set on mischiefe vers 22. 3. Nor yet did Aaron of himselfe make an Altar Vt tempus tereret to spend time that he might have put off his businesse till Moses comming Ex Fero. For then what pretence soever he had he should have given them occasion of greater idolatrie as it followeth afterward 4. But the truth is that Aaron made this Altar not onely being thereunto rogatus asked of the people Osiander but impulsus compelled Marbach For now they have an idoll they must have an Altar and sacrifices and an holy day and all things belonging to this superstitious service Gallas So also Calvin Cum videt populum fic furere when he saw the people so
hearth within they might be said to be above Contra. 1. But so the rings are well said to be without not above seeing they were further from the brim of the Altar by this description than the grate 2. This inconvenience is better avoided in having recourse to the originall where the word is carcob which signifieth the circuit or compasse and is referred to the Altar not an hearth with relation to the grate as is before shewed 2. Oleaster thinketh that these rings were made in the ends of the grate and that it did hang upon the hornes of the Altar by these rings So also Ribera who thinketh that beside these foure rings belonging to the grate there were foure more in the Altar to beare it by Contra. The contrary appeareth chap. 38.5 He cast foure rings of brasse for the foure ends of the grate to put barres in c. There were but foure rings made in all the same rings which were made for the grate served also to carry the Altar 3. Montanus thinketh so also Genevens in their description and Ribera that the grate had foure feet whereupon it stood within the Altar and was lift up by the rings to be taken in and out as occasion served But seeing the rings of the grate are expressed why should the feet be omitted It is not safe without good warrant to supply that which is not in the text expressed 4. Some thinke that the grate was fastened with nailes unto the Altar as Oleaster reporteth their opinion but it seemeth by the text the grate setled in his place by the very putting of it into the Arke without any other fastening vers 5. 5. Others that place this grate without below in the compasse of the Altar thinke that the rings were set into the Altar at the foure corners of the grate But this opinion is at large confuted before quest 8. 6. This then remaineth that these rings were not set to the grate but they were put into the Altar in that place where the Arke rested within so that the preposition ghal is not to be translated here upon but rather secundùm reticulum after or according to the grate Iun. or ad rete facies thou shalt make them at the grate Vatabl. So is the preposition ghal taken vers 21. the vaile which was not upon but towards or neere the testimony The rings then were fastened without for the barres to goe thorow to beare the Arke and within the ends or hookes of those rings were a rest for the grate Iunius Rete intus erat c. sustentatum uncinis anulis The grate was within the Arke c. being held up with the hookes and rings in the corners of the Arke Lippom. Thus this grate was as the hearth for the fire and wood to bee couched upon being therefore made all of brasse not of wood covered with brasse as the rest of the Altar and it being in the middest of the Altar a cubit and halfe deep from the top the fire might play and burne cleere being fenced in by the sides of the Altar from winde and weather QUEST X. Of the mysticall interpretation of the Altar THis Altar is thus mystically applied 1. Gregorie by the Altar understandeth the penitent heart Vbi ex moerore compunctionis ignis ardet caro consumitur Where by the griefe of heart the fire of compunction is kindled and the flesh is consumed c. and by the two Altars the one of incense the other of burnt offerings he saith are set forth two kindes of compunction the one proceeding of love the other of feare 2. Beda by the Altar likewise would have signified the hearts of the faithfull by the five cubits in length and breadth the mortifying of the five senses by the foure hornes in the corners the foure morall vertues the divers vessels and instruments signifie the divers actions of the faithfull whereby they serve their Creator by the grate is set forth the place which the elect doe prepare for God in their hearts by the foure rings the foure Gospels and by the barres the Preachers which propagate the truth To the same purpose Ribera following Beda But these mysticall applications are somewhat curious 3. This Altar rather signifieth Christ himselfe who was sacrificed for us upon the Altar of the crosse of him the Apostle speaketh Heb. 13.10 Wee have an Altar whereof they have no authority to eat which serve in the Tabernacle 2. By the hornes is noted the power of our Saviour who both is the horne of our salvation and with these hornes will push at the enemies of his Church 3. By the hollownesse and emptinesse of the Altar is signified the humility of our blessed Saviour qui se exinanivit who abased or emptied himselfe taking upon him the forme of a servant 4. By the barres and other vessels are described the Ministers of the Church which carry the truth by preaching from place to place purge the Church and nourish the heate or fire of charity Pelarg. Marbach Borrh. Osiander QUEST XI Whether one court were made or two or more Vers. 9. THou shalt make the court of the Tabernacle Here is but one court described and yet David in the Psalmes maketh mention of courts in the plurall as Psal. 84.2 My soule longeth c. for the courts of the Lord and Psal. 92.19 and in other places 1. Calvine thinketh writing upon this place of Exodus that there were two courts unum sacerdotale alterum commune totius populi one of the Priests the other common for all the people But howsoever the courts might be increased afterward it appeareth here by Moses description that there was but one in the middest whereof was the Tabernacle 2. Some thinke duo quadrata hoc spatium continet that this large court was divided into two squares one where the Tabernacle was the other where the Altar of burnt offering stood and each of them was fifty cubits square Simler But howsoever the Tabernacle was situate there was no division of the court for then it should have beene separated with pillars and curtaines as the rest of the sides but there is no mention made of any such 3. I rather thinke therefore with Iunius Hoc institutum fuisse temporarium dum ambulatoria fuit Israeliturum respublica c. That this was but appointed for a time while the Israelites had as it were a walking and removing common-wealth but afterward the courts were inlarged and distinguished as there was one of the Levites apart another of the men apart and of the women apart for the better expedition both of the Ministers and of those which came to worship Neither herein did they depart from the first institution of retaining the substance they did alter some fashion and circumstances of the place as might seeme most fit for the furthering of the service of the Tabernacle QUEST XII Why the court was made and of what largenesse NOw this court was thus
proved 2. That hee was set over the whole Church of Christ is but a friers dreame all the Apostles were in equall commission and all were sent immediately of Christ to preach the Gospell a◠my father sent me so send I you Ioh. 20.21 that charge of our Saviour pasce oves feed my sheepe will not beare such universall jurisdiction for neither all Christs sheepe are committed only to Peter and feeding signifieth not ruling or commanding but teaching and instructing a duty Saint Peter himselfe being Judge common to all pastors and presbyters feed the flock c. 1 Peter 5.2 3. Neither is it true that Saint Peter first preached to the Gentles 1. for Saint Paul was converted Act. 9. before Peter saw that vision Act. 10. who immediately upon his conversion preached to the Gentiles in Arabia and Damascus Galath 1.15 16 17. 2. Saint Peter indeed was both the first and last that was resolved by vision of the calling of the Gentiles but Saint Paul was sure thereof before by revelation and communicated not with Peter about his vision before he preached to the Gentiles Galath ibid. 3. Neither is it true that Cornelius family was the first that was called among the Gentiles for Andronicus and Iunia were in Christ before Paul Rom. 16.7 who was converted before Cornelius was called 4. Though the priority of preaching to the Gentiles were yeelded to Peter yet the superiority goeth not together with it 5. Lastly all this being presupposed yet it is but a simple argument that is grounded upon types and figures as this is for Saint Peters supremacy out of this place 2. Confut. Marriage cannot be contracted by Proctors betweene the parties being absent Vers. 4. TAke a wife to my sonne Thomas Anglicus by this president would authorise the marriage of parties absent by messengers and proctors going betweene them in 24. c. Genes But no such thing can be hence gathered for Abrahams servant did not conclude the marriage betweene Rebecca and Isaack but only procured the espousals and promise of marriage which was not fully contracted and concluded till they both met and then the text saith he tooke Rebeccah and she was his wife v. 67. Perer. 3. Confut. Against the invocation of Angels Vers. 42. O Lord the God of my master Abraham though Abraham had said to his servant that the Angell of God should goe before him v. 7. yet the servant prayeth not to this Angell that was appointed to be the president of his journey but he only directeth his prayer unto God as the scripture biddeth Thou shalt worship the Lord thy God and him only shalt thou serve Matth. 4.10 6. Places of Morall observation 1. Observ. Not to sweare rashly Vers. 5. ANd the servant said what if the woman will not come c. The servant is very cautelous and circumspect in taking his oath lest he should binde himselfe to any inconvenience by his oath he casteth all doubts afore and desireth to have the matter explaned to the which hee sweareth Muscul. so ought wee to bee well advised in taking of an oath which the Prophet calleth swearing in judgement Ierem. 4.2 2. Observ. Our countrey not to be hated for some abuses therein Vers. 4. THou shalt goe unto my countrey c. Abraham hateth not his countrey though hee knew the same to be addicted to Idolatry As many doe in these daies who being runnagates from their countrey for superstition rather than religion have practised the subversion of Prince and countrey by forrein invasion Muscul. 3. Observ. All our affaires must begin with prayer Vers. 12. HEe said O Lord God of my master c. This servant commending the successe of his businesse and journey by prayer unto God doth teach us to begin all our actions and enterprises with prayer as the Apostle saith I will that men pray every where lifting up pure hands c. 4. Observ. A faithfull prayer hath present effect Vers. 15. YEt he had left speaking Rebecca came Thus the Lord gave present audience to the prayer of his servant as appeareth by the immediate effect thereof According to the saying of the Prophet before they call will I answer and while they speake I will heare Isay 65.24 Mercer So the Angell said to Daniel In the beginning of thy supplication the commandement came forth Dan. 9.23 as soone as he beganne to pray the Lord heard him 5. Observ. Children must not be brought up delicately Vers. 16. SHe went downe and filled her pitcher c. Rebeccah was trained up by her mother to doe domesticall and houshold works she was not brought up delicately even shee that was appointed to be the mother of Patriarks Prophets Kings had this simple and hard education which may be a lesson to fathers and masters not to bring up their children and servants delicately or wantonly but to bring them to labour in their youth and children and servants may here learne obedience not to thinke scorne to doe such homely services which their parents and masters shall thinke good to require of them Musculus 6. Observ. It is lawfull sometime to conceale part of the truth Vers. 39. WHat if the woman will not follow me Here the servant leaveth out in his discretion Abrahams charge given him Beware that thou bring not my sonne thither againe vers 6. as also other speeches of his master As the Lord that tooke me from my fathers house c. for these speeches would have but further offended them as though Abraham had held them to be a forlorne and wicked people that he counted it a benefit that God called him out from them and would by no meanes that his sonne should returne thither Mercer Muscul. We learne then that every truth in all places and upon all occasions is not to be uttered as Ieremy thereunto moved by the King concealed the chiefe matter wherein the King communed with him and telleth the Princes what he thought good to impart unto them Ierem. 38.27 THE SECOND TOME OR PART OF GENESIS Containing THE HISTORIE OF THE THREE PATRIARKS ISAACK IACOB AND IOSEPH divided into two Bookes The first of Isaack and Jacob the second of Ioseph HEB. 11.20 21. 20. By faith Isaack blessed Iacob and Esau concerning things to come 21. By faith Iacob when he was a dying blessed both the sonnes of Ioseph c. AMBROS Officior lib. 1. Quid sapientius sancto Iacob qui Deum vidit facie ad faciem quid justius qui ea quae acquiserat cum fratre divisit quid fortius qui cum Deo luctatus est quid modestius qui filiae injuriam mallet praetexere conjugio quam vindicare What was wiser than holy Iacob who saw God face to face what more just who what he had gotten parted with his brother what stronger than him who did wrestle with God what more modest who had rather right his daughters wrong with marriage than revenge it VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the
as they are witnesses of the truth so I thinke a Protestant by that warrant may borrow of such Interpreters which otherwise favour and savour of superstition where their pen is a minister and handmaid of truth and whereas S. Iames saith Have not the faith of our glorious Lord Iesus Christ in respect of persons they which doe refuse the testimonie of the truth at any mans hand in respect of any schisme sect or profession should seeme to be partiall in discerning of the truth against the Apostles rule wherein Protestant writers are more equall than the Romanists for they thinke scorne to use our writers though of never so excellent parts as appeareth in Pererius Commentaries who sorteth out his collections wholly out of men of his owne sect I speake of the new writers whereas he needed be no more ashamed to have followed the judgement of Luther Calvine Simlerus Iunius and other worthie writers among the Protestants as we doe not refuse the learned observations of Cajetanus Montanus Vatablus with others of their side I have therefore out of their writings taken the best and left the worst where they speake the truth I alleage them where they are found in error I refute them herein following Hieroms president Operis est studii mei multos legere ut ex plurimis diversos flores carperem non tam probaturus omnia quà m quae bona electurus Advers Vigilant I professe this to be my studie to gather varietie of flowers out of divers not to allow all which I finde but to make choice of the best And as Ambrose well saith Legimus aliqua ne legantur legimus ne ignoremus legimus non ut teneamus sed ut repudiemus Something 's we reade that others should not read them we reade them not to be ignorant of them we reade them not to retaine them but to reject them These my labours as your Grace was my great incourager first to undertake them so it is meet that you should with the first reape the fruit of them And this I wish from my heart and humblie crave of God that all domesticall contentions being laid aside wee the Ministers of the Gospell might so spend our time and imploy our paines that the age present might receive comfort by our Ministerie and posteritie profit And I say with Augustine to Hierome Quiescamus ab his contentionibus nostrae vitae salutique parcamus minus certè assequatur illa quae inflat dum non offendatur illa quae aedificat Let us rest from these contentions and favour our life and health let that have lesse which puffeth up so that be not offended which edifieth Mens singularitie should give place to charitie and opinion of knowledge to peace and selfe love to the common good And so I conclude with that saying of Hierome Precor itaque ut pâ—â—em 〈◊〉 nobis reliquit Dominus habeamus in bâ—evi antetribunal ejus reconciliatâ— seâ— sâ—issâ—â—â—â—cordiâ aut praemium recuperabit aut poenam ad Castorinâ—m I pray therefore that 〈◊〉 may injoy that peace which our Lord left unto us shortly before his tribunall seat for concord kept or broken we shall receive reward or punishment Your Graces readie to be commanded in the blessed Lord Iesus Andrew Willet CERTAINE DIRECTIONS TO THE READER I Desire thee courteous Reader to follow these directions in the reading of this worke In the whole Scripture and euery part thereof there are two things generally to be considered the sense and understanding and the use and profit As the Apostle toucheth both first speaking to Timothie of the Knowing that is the understanding of Scripture then of the profitable use 2 Tim. 3.15 16. The sense of the Scripture is either the literall and single sense which is seene in the interpretation of the words or the compound and mixt sense which consisteth either in shewing the coherence of the text with the other parts going before and following or in removing of doubts difficulties and contradictions Now the use and profit of Scripture either concerneth doctrine in confirming the truth and confuting error or manners in reproving vice or exhorting to vertue and thus the Apostle saith The whole Scripture is profitable to teach to improve to correct and instruct in righteousnesse 2 Tim. 3.16 According to this distribution have I observed six points upon every Chapter three belonging to the sense the Argument and method shewing the coherence the divers Readings explaning the literall sense and signification of words and the explication of questions which concerneth the removing of doubts the other three doe shew the use in noting the doctrines for confirmation of the truth or the controversies for the confuting of errors and then follow the Morall observations tending either to the destruction of vice or instruction in righteousnesse In the Divers Readings I. signifieth Junius V. Vatablus C. the Chalde Paraphrast S. the Septuagint L. the vulgar Latine translation A. Arias Montanus P. Pagnine B. the great Bible G. the Geneva edition H. the Hebrew originall And the letters in the margen shew the best reading the starre fixed in the margen noteth the diversitie of reading in some principall place These my labours now I commend unto thy favourable acceptation Christian Reader and both thee and them to the gracious blessing of our glorious Lord Iesus Christ to whom be praise for ever THE SECOND BOOKE OF MOSES CALLED EXODVS GENERALL OBSERVATIONS out of the whole Booke 1. The summe and argument AS in the former booke Moses shewed the originall and beginning of thâ— Church so in this hee declareth the progresse and increase thereof Simler wherein both Gods faithfulnesse and truth appeareth in performing his promise made to their fathers in multiplying their seed wonderfully and that under the miserable thraldome and bondage of Egypt Pellican and the Lords glorie and power notably appeared in those mighty signes and wonders whereby Pharaoh was forced to let Israel goe Vatab. his fatherly and tender care also shewed it selfe in sparing his people and not utterly destroying them when they fell into lust murmuring and idolatrie still correcting them as a father by his chastisements to bring them to repentance yet remembring his ancient love still following them with new benefits Genevens and his wonderfull providence is manifested in giving them lawes to be governed by and prescribing unto them a most excellent forme of worship Iunius And the summe of this booke is briefly comprehended in the 105. Psalme from verse 24. to the end wherein the Psalmist sheweth how it fared with Israel in Egypt before their deliverance by what meanes they were delivered and what the Lord did for them after their deliverance Ferus 2. The parts of the booke This booke of Exodus hath two parts 1. The narration and historie of the Israelites deliverance and going out of Egyt A. 2. The constitution and setling of the Church after their deliverance B. A. In their deliverance are to bee considered 1.
them In the Apostles times Iarchas among the Indian Drachmanes Tespesion among the Gymnosophists of Aethiopia excelled in this kinde and Simon Magus was in that time But Apollonius Tyaneus in Domitians time went beyond them all 5. And what might be the cause that these Diabolicall studies received such liking in the world Plinie declareth because this Magicall profession borroweth of three notable Arts Physicke or Medicine the Mathematikes and a colour or shew of Religion is the third and thus mens mindes were bewitched therewith But whosoever was the minister and instrument to set abroach these impious Arts Satan was the author and inspirer of them for he was a lier from the beginning and when hee telleth a lye hee speaketh of his owne as our Saviour saith Ioh. 8.44 Porphyriâ— also confesseth as much that the mysticall knowledge of these things came first from the spirits themselves Quibus rebus gaudâ—ant quibus alligantur dâ—i hominibus significarunt ad haec quibus rebâ—s ipsi cogantur qua illi offerenda sint c. The Gods hee meaneth such Gods as Magicians worship themselves signified unto men what things they were pleased with and with what they are bound and further wherewith they are forced and what is to bee offered unto them Ex Perer. Which testimonie of Porphyrie by the way sheweth what we are to thinke of those usuall receits against witchcraft as in scratching the Witch burning of some part or seething of the urine and such like that these were Satans owne revelations at the first in making carnall men beleeve that he is bound with such things QUEST X. Who were the ringleaders and chiefe of the Egyptian Magitians BUt if further it be inquired who these Magicians were 1. Saint Paul sheweth that the principall of them were Iannes and Iambres 2. Tim. 3. which Paul had either by some certaine tradition or by inspiration for in Scripture their names are not found so thinketh Chrysostome Theodoret and Theophylact upon that place It seemeth that some Heretikes afterward by occasion of these names framed a booke of Iannes and Iambres which Origen and Ambrose count among the Apocryphall bookes and of hid authority 2. Other forren Writers also have made mention of these two Iannes and Iambres as Nuâ—enius Pythagoricus as Eusebius reporteth writeth that these two resisted Moses whom he calleth Musius the Captaine of the Jewes Plinie also calleth them Iamne and Iotape whom hee saith were many thousand yeeres after Zoroastres wherein he is deceived for from Abrahams birth which was in the time of Ninus when Zoroastres flourished were not above 500. yeeres 3. But that seemeth to bee very strange which Palladius reporteth in the life of Macarius if it be true that whereas Iannes and Iambres in their life had made them a sepulchre in a pleasant place set with all manner of fruitfull trees and therein made a fountaine of water which place was kept by evill spirits Macarius having a desire to see this place and approaching thither was met with 70. Devils in divers shapes gnashing their teeth and running upon him but he not affraid passed along and came to the sepulchre where the great Devill appeared unto him with a naked sword shaking it at him and there he saw a brasen bucket with an iron chaine wasted and consumed and pomegranates dried having nothing in them Wee may worthily suspect that some Friers finger hath beene tempering with this fable as in other reports of the Saints lives to get credit unto them with fained miracles QUEST XI Whether things done by magicall enchantment are in shew or in truth NOw it followeth to shew by occasion of this conversion of rods into serpents wrought by these Egyptian Magitians whether such things done by magicall inchantment are verily so effected or but in shew and appearance only 1. It cannot bee denied but that many apparitions brought forth by sorcery are meere illusions as the transforming of Vlysses companions into divers shapes of beasts so the Arcadians are said by swimming over a certaine river to bee turned into wolves Augustine writeth of certaine women in Italy that by giving certaine inchanted cheese unto passengers changed them into beasts and used them to carry their burdens for a time The like Philostratus reporteth of Apollonius that as he sat at the table brasen men served them with drinke and filled the cups like butlers and how the image of Memnon in Egypt as soone as the Sunne rising shined upon the mouth began to speake and how Vespesion the chiefe of the Gymnosophists in Aethiopia caused an elme with a low and soft voice to salute Apollonius So to this purpose in the Cannons mention is made of certaine women that were so deluded of Satan that they thought they did ride in the aire in the night and were brought unto a pleasant place where they did feast with Diana and Herodias 2. These and such like were but done in conceit and imagination for the Devill cannot in truth bring forth the substance of Lions and such other beasts which cannot come without generation and not at once but in continuance of time they come to their growth and seeing to speake and worke are actions incident to man they cannot bee performed in truth by images and dead things And whereas they have seemed by Magike to raise up the dead as is also written of Apollonius that is beyond the Devils power for the soule being immortall the Devill hath no command over it it is in Gods hand and though he had yet can he not prepare the body being without naturall heate and life to bee a fit and apt instrument againe for the soule 3. Yet notwithstanding that some workes of Magicians are counterfeit it followeth not that all should bee so the Scripture sheweth that a false Prophet may shew a signe or wonder that may come to passe Deut. 13.1 Apollonius principles and receipts were currant through the world whereby they used to stay the inundation of waters and incursion of wild beasts which Iustinus Martyr thinketh might bee done by the great skill which hee had in naturall things The Roman histories remember how Claudia Vestalis to prove her chastity did move a ship her selfe alone tying her girdle to it that many men and oxen could not stirre So Tucia another vestall Virgin for the triall of her chastity carried water in a fieve from the River Tibris unto the Capitoll Plin. lib. 28. cap. 2. These things seeme verily to have beene so done but by the operation rather of Satan to keepe the prophane Gentiles still in blindnesse and unbeleefe than by the ministry of the good Angels as thinketh Thomas Aquinas ex Perer. 4. Now that many such things may be truly effected by Sorcerers through the power of Satan it is evident by these two reasons first because Satan by the subtility of his nature and long experience hath great knowledge of naturall things he knoweth their sympathies
forth serpents of a sudden Contra. The excellency of the agent doth adde to the manner of the worke as to doe it sooner or better it addeth noâ— to the matter Angels working by naturall meanes doe it more admirably than nature can worke it of it selfe but beyond the strength of nature or against the course of nature they can doe nothing 3. Pererius misliking both these answers of Cajetane yet consenting to his opinion for the truth of this miracle addeth a third that Satan fetched those serpents and suddenly transported them into this place and suborned them in stead of the rods Cont. But the text saith the rods were turned into serpents the serpents then were not brought from any other place but there changed or seemed so to be Againe as here they turne their rods into serpents so afterward did they change water into bloud but that was not by transportation for from whence could Satan convey such abundance of true lively bloud which is not ingendred but in the body neither have they power to alter substances it was therefore done by collusion and so was this 3. Wherefore the founder opinion is that those serpents which the Egyptian Sorcerers brought forth were only such in shew not indeed or in truth so Iosephus writeth that the Magicians serpents In speciem ac similitudinem verorum serpentium reptasse did creepe in shew and likenesse of true serpents lib. 2. antiquit cap. 15. And Iustinus Martyr Those things which the Magicians did by the helpe of the Devill spectantium oculis praestigias offundebant did dazle and deceive and as it were cast â— mist before the eyes of the beholders quaest Orthodox 16. Tertullian Mosis veritas mendacium Magorum devoravit Moses trueth devoured their lie lib. de anima Gregor Nyssenus saith they were visus deceptione serpentes serpentes onely in the mistaking of the fight Ambrose calleth it commentitiam emulationem a fained emulation in cap. 3.2 Epist. ad Timoth. Hierome saith imitabantur signa quae faciebat Moses sed non erant in veritate They did imitate the signes which Moses did but they were not in truth lib. 2. advers Iovin The reasons of this opinion before alleaged are these 1. because solius divinae potestatis est It belongeth onely to the power of God to convert a dead substance into a living creature Rupert 2. Moses true serpents devoureth the other which Iosephus and Ferus urge as an argument that they were imaginary 3. Other signes which they did were only imaginary as the turning of water into bloud as is before shewed and so this also QUEST XXII By what meanes Satan deluded Pharaoh with a shew of serpents THis being then thus resolved upon that those were but serpents in shew and to the outward sense this counterfeit signe might be wrought two wayes by the operation of Satan 1. Either by the confounding the inward sense and phantasie of the beholders that they imagined to see that which was not as sicke men of phrensie doe conceive they see strange sights and there is no question but that the Devill can effect whatsoever by diseases or other naturall meanes may be wrought 2. Or else which is more like Satan did forme such a shape and shew of spirits as before is shewed that the Devill hath such power by illusions apparations and phantasies to deceive as the Apostles seeing Christ walking upon the seas supposed it had beene a spirit Phantasma that is a phantasticall apparition Mark 6.49 Ex Perer which sheweth that such illusions were usuall QUEST XXIII Why the Lord suffered the Sorcerers of Egypt to shew such contrary signes NOw the Lord suffered the Magitians thus by their lying signes to contend with Moses for divers weighty causes 1. That by this meanes Moses the faithfull servant of God and true Prophet might be the better knowne as darkenesse maketh the light more glorious and sicknesse health Chrysostome So Saint Paul saith There must bee Heresies that they which are approved among you might bee knowne 1. Cor. 11.29 2. That Moses might be freed from the imputation of being a Sorcerer which thing some have not beene affraid to object and a difference might appeare betweene his working by the power and in the name of God and of the Sorcerers working by the power of Satan Rupert 3. That thereby it might be made manifest how the truth hath alwayes gainesayers and is never without contradictions and oppositions as Lucifer opposed himselfe to God in heaven Cain to Abel in earth Ismael was against Isaack the true Prophets were molested by the false Thus Saint Paul collecteth that as Iannes and Iambres withstood Moses so these also resist the truth 2. Tim. 3.8 Perer. 4. Hereby also it is manifest how according to the common saying the Devill is Gods ape that he taketh upon him to imitate and counterfeit Gods workes that therefore wee should examine such workes and signes whether they be of God that wee be not deceived and as the Apostle saith cry every spirit 1. Ioh. 4.1 5. Another reason is that seeing the Devill by his ministers can doe such strange things that the servants of God bee not offended when thy see wonders and signes to be done in the false Church by Heretikes or Idolaters the instruments of Satan 6. This was permitted for the triall of the faith and constancie of Moses and Aaron and the rest of the Hebrewes whether because of the contrary signes they would doubt of the truth of Gods promises Perer. 7. And for the further hardning of Pharaohs heart as hee had deserved by his former sinnes that God might take occasion thereby to worke all his wonders in Egypt Simler Ferus Borrh. QUEST XXIV Whether Pharaoh being deceived by the Magicians false signes be thereby excusable BUt seeing these Magicians by their Satanicall craft doe so strongly deceive whether is Pharaoh to be excused that he doth not acknowledge Moses to be the Minister and Prophet of God To this the answer is that this notwithstanding Pharaoh is not to be held excusable because there are evident signes to have discerned betweene the working of the one and of the other so that Pharaoh could not plead ignorance To omit the differences before noted Quest. 20. how that true miracles differ from false in the power of working in the quality of persons that worke the worke it selfe the manner and the end which differences are not so easie to be discerned of all there were besides most notorious workes that discovered the hypocrisie and weaknesse of those Sorcerers 1. Moses serpent devoured theirs which required a greater power 2. They could counterfeit the like plagues but they could not remove the true plagues as Moses did 3. They faile in their working they could not bring forth lice nor counterfeit any of the plagues following 4. The plagues doe fall upon the Sorcerers themselves chap. 9.11 5. Lastly they themselves doe give way and confesse it was the finger of God By all these
Quantum ad credenda What they were to beleeve and the worke which they should doe Quantum ad agenda that is what things they were to doe Ferus QUEST XIX Of the qualities and properties required in good Magistrates Vers. 21. PRovide men of courage The first propertie required in a Magistrate is that he be valiant chaijl which signifieth not onely valour or strength of the bodie but the industry of mind as Pharaoh would have Ioseph set over his cattell such of his brethren as were valiant that is industrious and well practised and experienced among cattell In this first qualitie or vertue then these things are required 1. That they must be industrious able to dispatch and expedite causes Simler Valentes ingenio men of good dexteritie and wit Cajetan There must be verus intellectus a good conceit and understanding Tostat. 2. Constancie and strength is required Ne metu potentiorum deserat causam justam That he doe not leave a good cause for feare of mightie men Simler As Ecclesiasticus saith Noli fieri Iudex c. Seeke not to be made a Iudge lest thou bee not able to take away iniquitie and lest thou fearing the person of the mightie shouldest commit an offence against thine uprightnesse 3. Also it is fit they should be of greater power in riches or by birth and estimation in the world for if they be base and poore though upright they are sooner contemned so Deut. 1.15 they must be jedughim knowne and famous men if other vertues doe concurre withall Tostat. Among the Lacedemonians one Demosthenes an obscure and base fellow gave wise and prudent counsell which the Ephori which were the counsellers of state willed to be propounded by another man of fame and estimation lest it might have beene contemned because of the first author Simler 2. They must bee men fearing God For the feare of God is the foundation of all vertues and where that is not Non sunt verâ— virtutes sed umbrae They are not true vertues but shadowes of vertues Simler And if men of might should not feare God Cum ex potentia sua homines non timeant c. When in regard of their great power they feare not men they will be readie to commit many wrongs Tostat. quâ—st 6. Oportet jus dicentem aliis rationem habere superioris Iudicis c. It behoveth him that judgeth others to have respect unto his superiour Iudge to whom he must give account of all his acts Cajetan Deum spectent cujus vicem obtineant Let them looke unto God in whose stead they are Borrh. They must execute his will whose place and person they sustaine for where no feare of God is there justice is soone declined as is evident in Pilate Ferus 3. They must be men of truth Both understanding the truth that they may be able to distinguish right from wrong as also following the truth in their will and practice for there is a speculative truth in discerning and judging and a practicall truth in following a right judgement Tostat. There is veritas vitae truth of life when a mans conversation is framed according to the rule of truth veritas justitiae in giving unto every man his right and veritas doctrinae in discerning the truth from errour and right from wrong Lyran. This love of the truth containeth these two things both that in others he should give way to the truth that he should seeke out the truth by witnesses writings evidences and in himselfe having found out the truth give judgement accordingly Simler Vt sit vera tum dicendo tum faciendo to be true in word and in deed both to speake the truth and practise it Cajetan Veritas non tantum fraudibus crassis mendaciis sed ambitioni c. The truth is not opposed onely to fraud and grosse lies but to ambition flattery and such like and what other cunning soever may be used to corrupt judgement Calvin Stabiles sint in sententiis non mutabiles They must be stable in their sentences not changeable Oleaster 4. They must hate covetousnesse Quantumvis sufficiat homini non esse avarum c. Although it be sufficient for a private man not to be a covetous yet a Judge must be so far from covetousnesse that he abhorre and hate it Cajetan Some thinke that the Hebrew word batzah signifieth to fill a Judge then must not desire to be filled with riches for a covetous man will never be full but to be content with things necessary and convenient for his place Oleaster For gifts blind the eies of the wise and pervert the words of the just Beside these properties here required there bee other also elsewhere set downe as Deut. 1.13 they must be men of wisdome and understanding The first of these belongeth to the speculative and intellectuall part he must be wise both in the knowledge of God for true religion maketh wise and in humane affaires there is a particular wisdome as of every artificer in his trade but this must be a generall wisdome how to rule and governe all sorts of men The other which is called binah understanding belongeth rather to practise than speculation for hee that hath knowledge onely in generall and knoweth not how wisely to applie it to every particular occasion is not fit to be a ruler or governour Ioseph was wise in the unfolding and interpreting of Pharaohs dreame hee was also prudent and a man of understanding in giving advice afterward how to provide against the famine Further they must not be of base and obscure condition but such as are famous and well knowne as no man will commit his money to an unknowne Banker nor his bodie to an unexperienced Physitian so neither should men of unknowne conditions be trusted with the common-wealth Lastly their age must be respected as Numb 11.16 Moses is bid to take such as he knew to be Elders of the people not onely in yeares but in manners for age bringeth experience and experience maketh wise Yet young men which are endued with the wisdome of the ancient are not to be rejected from government as David and Iosias were but young when they came to the Kingdome Simler QUEST XX. How that Rulers over thousands hundreds c. are to be counted Vers. 21. RVlers over thousands c. 1. Some of the Hebrewes thinke that this distribution was onely of the under Officers and Ministers to the Judges that some of them had 10. some an 100. some 1000. apparitors under them for the execution of their sentence Ex Simler But this would have bred a great confusion that one Judge should have had so many ministers neither should their causes have beene dispatched so many being brought to one Judge 2. Others thinke that this division was of the Judges themselves that one session was of ten another court above that of 100. and a superiour to that of 1000. Simler But beside that it was inconvenient to have
the evidence in hoc casu Index non peccat ferendo sententiam mortis and in this case they resolve that the Judge sinneth not in giving sentence of death against the innocent party Their reasons are these 1. Index non interficit ipsum sed illi qui accusant The Judge that giveth sentence doth not slay him but they wich accuse him Thomas Like as a man holding a sword in his hand another commeth and moveth his hand with the sword and so killeth a man Non est reus qui tenebat gladium He is not guiltie which held the sword Tostat. Answ. 1. Though the false accusers are the chiefe in this action yet the Judge is accessarie because he consenteth unto them otherwise Pilate that washed his hands and knew Christ to be innocent should not have sinned in condemning Christ. 2. That instance of one holding a sword is nothing like for his hand is used against his will and he himselfe acteth nothing but the Judge is an agent And the case is like as if one having a sword in his hand should be urged himselfe to kill one whom he knew to be innocent for then he should be guiltie of the murther 2. Solius est Dei judicare secundum veritatem quam ipse cognoscit It belongeth to God onely to judge according to the truth which he knoweth in himselfe But the Judge must not be informed according to that which he knoweth as a private person but as it appeareth unto him publikely in judgement Burgens Answ. It doth not follow but the contrarie rather that because the Lord judgeth according to the truth the Magistrate being in Gods place should doe the like also not to give sentence against the truth as Iehosaphat said unto his Officers and Judges Yee execute not the judgements of man but of the Lord 2 Chron. 19.6 3. Argum. He that judgeth against the law sinneth but the Judge not following his evidence judgeth against the law therefore he herein should sinne Tostat. Answ. Hee that absolveth an innocent man condemned by false witnesses goeth not against the intendment of the law which would have no innocent man condemned and all false witnesses to be punished 4. Argum. If the Judge should cleere the innocent man condemned by false witnesses he should by this meanes defame the witnesses as false men which hee is not able to prove and this would breed a great scandall Answ. 1. Of two evils the lesse is to be taken better were it for the witnesses to run into infamie than an innocent man to lose his life 2. Neither would any scandall arise at all for the Judges knowledge and credit may sway against the good name of the witnesses who by other circumstances may also easily be detected as the Judge may handle the matter 5. Argum. Involuntarie actions deserve neither praise nor dispraise altogether whether they be committed through ignorance or by violence but they helpe to excuse Therefore the Judge which followeth the publike evidence though he know the contrarie himselfe is to be excused because he is both simply forced by the law so to doe and he is in part ignorant quia nescit ut Iudex because as a Judge he knoweth it not though he know it as a private person Tostat. qu. 6. Answ. Ignorance cannot excuse the Judge at all in this case because he was an eye witnesse to the contrarie neither is there any such violence offred for he might rather leave his place and office than to bee compelled to give unjust sentence Now the contrarie part namely the negative that the Judge is not to give sentence against his owne knowledge and that in so doing he should sinne is maintained by Lyranus and Matthias Toring the Replier to Burgensis upon these reasons 1. Lyranus urgeth this sentence of Augustine Quomodo apud divinam providentiam à peccato liberi sunt c. How can they be free from sinne before the divine providence which for those things which are to bee contemned are polluted with mans bloud c. His meaning is that a Judge rather than hee would leave his place of honour and wealth should not give a wrong sentence to shed the bloud of the innocent mans life ought to be more precious than any other worldly thing whatsoever as it is said Ioh 2.4 All that a man hath will he give for his life therefore in this case if there be no superiour Judge to deliver the innocent partie debet priùs dignitatem dimittere c. he should rather give over his dignitie than give sentence against the innocent Tostatus answereth that he should doe well to give over his place unlesse some inconvenience should ensue as in this case there would for infamaret testes he should by this meanes defame the witnesses Contra. 1. But a greater inconvenience would follow if he doe it not both the innocent partie shall be condemned and the Judge commit a great sinne before God 2. Neither is here any inconvenience to be feared at all for by this meanes false witnesses should be detected not defamed for they are worthie of all disgrace and infamie for their falsehood 2. Argum. The Apostle saith Whatsoever is not of faith is sinne Rom. 14.23 But a Judge giving sentence against his knowledge and conscience cannot doe it of faith therefore therein he sinneth Burgens answereth that a Judge in those things which concerne his private person may informe his conscience by his private knowledge but in publicke matters he is to take his information by publicke evidence Contra. True it is if that publicke information be not against the truth which he knoweth in his conscience otherwise he sinneth because his action is not then of faith which rule of the Apostle serveth not onely for private but for publike actions also 3. Si privata persona peccat publica non eximitur c. If a mans private person sinneth his publike is not exempted Thoring This respect of private and publike is before man but the judgement of sinne belongeth unto God A politike humane respect cannot dispense then with a sinne against God 4. To these reasons may bee added that saying of the Wise-man which is most evident Deliver them that are drawne to death and wilt thou not preserve them that are led to be slaine If thou say Behold wee knew not of it he that pondereth the hearts doth not he understand it Here all they are found guiltie before God which doe not deliver the innocent from death if private men negligent herein are condemned much more the publike Judge And this place meeteth with that curious distinction that as he is Judge he knew it not though he knew it as a private man for if he knew it in his conscience and before God it is enough to convince him before him that searcheth the heart 5. And if it were so then a Judge condemning an innocent man cast by false witnesses even against his knowledge should
many sleepâ— and that these corrections proceed of love he presently after sheweth But when wee are judged wee are chastened of the Lord because we should not be condemned with the world 4. Nec hoc fecerunt justi homines sine authoritate divina c. Neither did those just men doe this without the divine authoritie which sometime is manifested in Scripture sometime hid lest any should thinke it was permitted unto him to kill whom he would at his pleasure 5. De inimici dilectione c. in veteribus libris legitur c. And yet we reade in the old Testament of the loving of our enemy whereof David is an example who when Saul was offered unto his hand elegit parcere potius quà m occidere chose rather to spare him than kill him ubi ergo nec difficultas fuit occidendi nee timor dilectio profecit inimico c. where then there was neither difficulty nor feare to kill the enemy it was love that helped him c. Thus Augustine learnedly sheweth the old Testament not to be contrary to the new 4. Controv. That every mans terme of life is certaine with God Vers. 26. THe number of thy dayes will I fulfill c. Here are two errors to be taken heed of which through the mistaking of this text have deceived some The one was of Diodorus Tarseus whose opinion was that because the dayes of the wicked are often time shortned thought that the terme of every mans life is not prefixed and set downe certaine with God Ex Simlero So also Procopius Non ostendit singulis praefixum esse certum vita finem He sheweth not here that to every man is set a certaine end of his life seeing God according to his pleasure doth sometime shorten and sometime prolong it c. But this opinion seemeth evidently to contradict the Scripture which thus evidently testifieth Are not his dayes determined the number of his moneths are with thâ—â— thou hast appointed his bounds which he cannot passe As God then hath set downe with himselfe the certaine time of every ones comming into the world so also he hath appointed their time of departure and going out of the world which time in respect of Gods prescience is neither prevented nor deferred But to us it seemeth so to be when the naturall period of any mans life by some violent and accidentall meanes seemeth to be cut off Theodorus therefore here resolveth well Vnusquisquo nostrâm 〈◊〉 dios vivâ—â— quos Deus pranoscit c. Every one of us shall live out those dayes which the Lord hath foreseene and foreknowne The other error is of those which thinke Câ—rtum â—undem 〈…〉 That the same certaine terme of life is appointed to all whâ—â— Theodorâ—â— in the same place confuteth for if it were so â—â—que jâ—stus 〈…〉 neither the righteous should enjoy a longer nor the unrighteous a shorter life The 〈◊〉 whereof is also seâ—â—e by daily experience for wee see some infants to dye before they are a moneth old and some men to live above an hundred yeere 6. Morall observations 1. Observ. The vertues of an upright Iudge Vers. 1. THou shalt not receive a false tale c. In these three first verses are set forth three excellent vertues that ought to be in every Judge The first is truth which ought alwayes to be followed in judgement contrary whereunto are false reports and tales which a Judge is not to give â—are unto So the Wise-man saith He that heareth speaketh continually he that by patient hearing and wise examining fifteth a cause may speake without controlement The second vertue is constancie not to be swayed by the judgement of the multitude or by the power of the mighty to swarve from justice The third vertue is equality touched here in the third verse neither to esteeme the person of the rich or poore in judgement B. Babington 2. Observ. Not to use the names of the Gentile gods in poems and verses Vers. 13. YE shall make no mention of the name of other gods By this we may gather hand piè Christianè fieri ab â—is c. that it is no Christian or godly use in them which in their verses and poems do invocate the gods of the Gentiles as Apollo Iupiter Minerva Marbach But the Apostle saith If any man speake let him talke as the words of God 1 Pet. 4. vers 11. 3. Observ. God is to be praised both in the beginning and in the end Vers. 16. THe harvest of first fruits c. the feast of gathering fruits God would have them both first and last to acknowledge a benefit they must offer the first fruits as a signe of their thankfulnesse when their corne began to be ripe and keepe a feast also when they had gathered in all their fruits Men now adayes thinke it enough to make a shew of thansgiving when they begin to taste of a benefit and forget it afterward But we must in the beginning and in the end celebrate the praise of God Oleaâ—â— as the Apostle saith In all things give thankes 1 Thess. 5.18 CHAP. XXIV 1. The Method and Argument IN this Chapter there are two severall commandements given expresly by the Lord unto Moses with their severall executions the first to vers 12. the second thence to the end of the Chapter The first commandement 1. Is given vers 1 2. both who shall come up unto God vers 1. and in what order vers 2. Moses should come neere unto the Lord the rest should stand further off 2. In the execution first it is set downe how Moses delivered the Lawes which he had before received which are rehearsed in the former Chapters which he first delivered by word of mouth and the people obediently received them vers 3. then in fact where foure things are delivered which Moses did 1. He wrote the Law vers 4. 2. Set up an Altar 3. Sent young men to sacrifice 4. Sprinkled of the bloud part on the Altar part on the people so establishing and confirming the covenant vers 6 7 8. Secondly the execution of the commandement given vers 1 2. followeth in these three things 1. Their obedience in going up vers 9. 2. The effect that followed they saw God vers 10. 3. The event they did well after and no evill thing happened unto them The second commandement is propounded vers 12. with the end thereof wherefore Moses is bid to come up namely to receive the Tables of stone containing the Commandements then the execution is shewed in generall vers 13. how Moses and Ioshua went up and what charge Moses gave to the Elders before he went vers 14. Then in particular the manner of his going up into the mountaine is described where foure things are declared 1. How the mount was covered with a cloud vers 15. 2. When the Lord called to Moses on the seventh day 3. In what forme the Lord appeared like consuming fire vers
tamen sequitur ex hoc quòd fuit idololatra and yet it followeth not hereupon that he was an idolater for howsoever Aaron thought in his heart the verie making of an idoll to be worshipped erecting of an altar and offering sacrifice unto it all which Aaron did doe proclaime him guiltie of externall idolatrie QUEST LXII Why idolatrie is called a great sinne THis great sinne 1. Idolatrie is counted a great sinne even in the highest degree because it is a sinne committed directly against God not as other sinnes of the second table which are done against our neighbour which are also against God because they are against his Law but not directly against Gods honor as the sins against the first table are 2. And among all the sins of the first table there is none which so directly impugneth the honour of God as idolatrie for he which taketh Gods name in vaine or prophaneth the Sabbath is an enemie to Gods honour but yet such an one denieth not the Lord to bee God as idolaters doe Tostat. qu. 33. 3. Like as then in a Common-wealth all offences are against the King because they are against his Lawes but those which are against his person are most directly against him and among them treason specially which is intended against his life of the same nature is idolatrie which is high treason against God 4. Thomas saith Tantum est aliquod peccatum gravius quanto longius per ipsum homo à Deo separatur A sinne is so much the more grievous the further wee are thereby removed from God but by infidelitie and idolatrie one is furthest separated from God 5. Idolatrie also is a great and grievous sinne in regard of the judgement and punishment which it bringeth with it for here Aaron as much as in him lay aâ—â—er fit ultimam cladem had brought upon them utter destruction Calvin if Moses had not turned the Lords wrath they had all beene at once destroyed QUEST LXIII Why Moses onely rebuketh Aaron and forbeareth further punishment NOw that Moses spared Aaron from further punishment and onely rebuked him 1. Some make this to be the cause for that the Lord had revealed unto Moses Aarons sinne in the mount before he came downe at what time Moses prayed also for him seeing the Lord bent to kill him Tostat. qu. â—5 But that intreatie for Aaron was afterward at Moses second going up to God when hee fasted fortie dayes and fortie nights as before at that time he saith he prayed for Aaron Deut. 9.20 And seeing at this time the Lord purposed to destroy all the nation and so Aaron could not escape Moses now onely prayed in generall for all Israel that God would not destroy the whole nation 2. Others thinke that Moses did after a milde manner reprove Aaron quiae sic arguendi praelati because Prelates and Ecclesiasticall Governours are so to be reproved Ferus he thinketh he was now the high Priest So also Oleaster calleth him Pontificem summum the chiefe Priest But as yet Aaron was not consecrated as Lippoman inferreth upon these reasons Quia non illi improperatur conspâ—râ—atum sacerdotium He is not upbraided with defiling of his Priesthood by this meanes neither doe we read of his reconciliation afterward which should not have beene omitted in such a case of irregularitie 3. Procopius thinketh that Aaron was both spared at this time and afterward likewise when he repined against Moses cum propter alias causas tum propter sanctos ex ejus lumbis prodituros Both for other causes as also for those holy mens sakes which should come out of his loynes But if this had beene the reason all the tribes should have beene spared likewise because out of all of them came holy and worthy men Judges Prophets or Kings 4. But the causes rather were these 1. Aaron confessed his sinne and therefore Moses inclined to favour him 2. Moses afterward intreated the Lord for him and the Lord at his instance forgiving his sinne the punishment also was remitted Simler 3. Adde hereunto that Aaron was now appointed to be high Priest order was taken for his priestly apparell and his office what it should be and how he and his sonnes should bee consecrated all which had beene in vaine if Aaron now had perished 4. Beside Moses had direction from God to put divers of the people to the sword for this offence but for Aaron hee had no such commandement 5. But Augustine yeeldeth the best reason Novit ille cui parcat c. God onely knoweth whom to spare for amendment and whom not to spare at all or for a time for his wayes and judgements are past finding out qu. 148. 5. Now whereas Tostatus further reasoneth that Moses by all likelihood had prayed for Aaron in the mount because then the Lord did specially reveale unto him his sinne for otherwise Moses had knowne nothing of Aarons doings as he did as it appeareth by this reprehension it may be answered that it is not necessarie for this cause to presuppose any such notice to have beene given unto Moses in the mount for either Moses might by examination and inquirie after hee came downe learne out the truth or which is rather like Moses Aaronem vicarium constituerat had left Aaron his deputie governour when he went up into the mount Simler and therefore he was sure that such a thing could not bee attempted in the host without Aarons permission at the least and sufferance QUEST LXIV What things are to be commended in Aarons confession what not Vers. 22. THen Aaron answered c. 1. Some things are to be commended here in Aarons confession 1. His modestie that being Moses elder brother yet hee calleth him Lord and submitteth himselfe unto him whereof these two reasons may be yeelded both because Moses was greater in office than Aaron both as a Prophet and Governour of Israel Tostat. qu. 32. and his owne conscience accused him agnoscebat sejure argui he knew he was worthily reproved 2. Aaron confesseth and acknowledgeth his fault in saying Let not the wrath of my Lord waâ— fâ—erce Agnoscit crimen hee therein yeeldeth himselfe to be in fault Borrh. 3. He maketh a full and large declaration of the manner rem gestam liberè confiâ—etur he freely openeth all the matter how it was done Pelarg. both what the people required and upon what reason and ground what he did and what came thereof rem ut gesta est simpliciter narraâ— he simply declareth the matter as it was done 2. But Aaron in some things sheweth his infirmitie 1. Peccatum culpam in alios trajicere studet Hee seeketh to turne over the sinne and offence upon others laying the fault upon the people Ferus 2. Aaron bewrayeth some hypocrisie that seeketh to extenuate his fault as much as he can being afraid nâ— aliquid de existimatione sua decodat lest he should lose any thing of his credit Simler 3. He sheweth his ignorance thinking