13. It being known what laws there were under _the old covenant_, and what _word of God_ received from the beginning; we must furthermore consider, with whom the authority of judging, whether the writings of the prophets arising afterward were to be received for the _word of God_; that is to say, whether the events did answer their predictions or not; and with whom also the authority of interpreting the laws already received, and the written word of God, did reside: which thing is to be traced through all the times and several changes of the commonwealth of Israel. But it is manifest that this power, during the life of Moses, was entirely in himself. For if he had not been the _interpreter of the laws and word_, that office must have belonged either to _every private person_, or to a _congregation_ or _synagogue_ of many, or to the _high-priest_ or to other _prophets_. First, that that office belonged not to private men, or any congregation made of them, appears hence; that they were not admitted, nay, they were prohibited with most heavy threats, _to hear God speak_, otherwise than by the means of Moses. For it is written, (Exod. xix. 24, 25): _Let not the priests and the people break through, to come up unto the Lord, lest he break forth upon them. So Moses went down unto the people, and spake unto them._ It is further manifestly and expressly declared, upon occasion given by the rebellion of Corah, Dathan, and Abiram, and the two hundred and fifty princes of the assembly, that neither private men nor the congregation should pretend that God had spoken by them, and by consequence that they had the right of _interpreting God’s word_. For they contending, that God spake no less by them than by Moses, argue thus, (Numbers xvi. 3): _Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them. Wherefore then lift ye up yourselves above the congregation of the Lord?_ But how God determined this controversy, is easily understood by verses 33 and 35 of the same chapter, where _Corah, Dathan, and Abiram went down alive into the pit, &c. And there came out fire from the Lord, and consumed the two hundred and fifty men that offered incense._ Secondly, that Aaron the high-priest had not this authority, is manifest by the like controversy between him (together with his sister Miriam) and Moses. For the question was, whether God spake by Moses only, or by them also; that is to say, whether Moses alone, or whether they also were _interpreters of the word of God_. For thus they said, (Numb. xii. 2): _Hath the Lord indeed spoken only by Moses? Hath he not also spoken by us?_ But God reproved them; and made a distinction between Moses and other prophets, saying, (verse 6, 7, 8): _If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream: my servant Moses is not so, &c. For with him will I speak mouth to mouth, even apparently, and not in dark