as the water in the red sea did or that though it were covered with water it might be preserved as the Olive tree whereof the Dove tooke a branch or that God might restore Paradise againe after the floud the first is presumptuous to imagine a miracle without warrant of Scripture and if it had beene so Noah needed not to have made an arke he and his sonnes and the cattell might have beene preserved there the second is not sufficient for though Paradise which is not like had beene so preserved yet Henoch must have beene drowned The third is frivolous for if the terrene Paradise had beene planted againe seeing it was situated in a knowne place in Mesopotamia it could not have beene hid In this question Pererius is an adversary to Bellarmine Senens and the rest that yet dreame of a terrene Paradise 5. Confut. Henoch shall returne into the world to die IT is also the constant opinion of the popish writers that Henoch shall come againe toward the end of the world and then shall die being to be slaine by Antichrist Pererius cum Bellarm. Cont. But this is contrary to the Apostle That Henoch was taken away that he should not see death neither was found Heb. 11.5 Ergo Henoch shall not see death nor bee found in a mortall state in earth whereas they object that place Heb. 9.27 It is appointed unto men that they shall once die The answer is ready like as they which are alive at Christs comming shall not die but be changed 1 Cor. 15. which notwithstanding shall bee in stead of death so Henoch was changed in his taking up though he died not a common death 6. Confut. Henoch shall not returne to preach repentance to the world COncerning the end and causes wherefore Henoch was translated 1. Wee admit that God hereby would put the righteous in comfort that notwithstanding the sentence pronounced against Adam there was a way of righteousnesse whereby to recover Adams lost state 2. To minister comfort to the afflicted members of Christ that they should not doubt but that their reward is with God as Habel though he had an untimely end yet lived with God as Henoch did thus Theodoret. 3. Wee refuse not the collection here of Thomas Aquinas that God both by Henochs translation before the law and Elias under the law would nourish the hope of life in his Church as by types representing the ascension of Christ in whom the promise of salvation should be accomplished These causes of Henochs translation may safely be received 4. But we neither thinke as it is in the booke of Wisdome which is no Canonicall Scripture and therefore we may safely dissent from it That hee was taken away lest wickednesse should alter his understanding for as he walked with God before God kept him in his feare and preserved him from evill so he could have guided him still as the Apostle saith He shall be established God is able to make him stand Rom. 14.4 speaking of the faithfull servants of God as Mathuselah the sonne of Henoch being the longest lived of all the Patriarkes continued righteous to the end 5. Neither is that surmise fit to be received that Henoch is kept alive to preach repentance in the end of the world and to maintaine the Gospell against Antichrist which is the common opinion of the papall professors For of Henochs preaching in the end of the world there is no mention in Scripture but only of the sending of Elias which is not understood of Elias person but of his spirit and zeale And this Elias the Angell expoundeth to be Iohn Baptist who should goe before Christ in the spirit and power of Elias And there is no such necessity that Henoch should be preserved so many yeares by miracle to that end seeing the Lord is able to raise up Prophets and Ministers as he did Iohn Baptist in the spirit of Elias and Henoch to maintaine the truth against the Pope and Antichrist which we see plentifully performed in these dayes 7. Confut. Of the Prophesie and booke of Henoch WHereas S. Inde in his Epistle vers 14. maketh mention of the Prophesie of Henoch the seventh from Adam which is not found in any other part of the Canonicall Scripture lest the adversaries might hereupon build their traditions and unwritten verities I will briefly declare what is to be thought of this Prophesie of Henoch 1. I neither thinke with Tertullian that there was any such propheticall booke of Henoch then extant who conjectureth that though it perished in the floud yet it might be restored againe by Noah thereunto inspired 2. Neither yet with Hierome that this booke of Henoch was an Apocriphall booke yet some part of it might be true which the Apostle might alleage For it is not like that the Apostle would derive a testimony from an hidden and obscure booke of no authority in the Church 3. Neither yet is it like as Michael Medina thinketh that there was no such booke at all under Henochs name for the fathers Origen Hierome Augustine doe in many places make evident mention that such a booke there was but thought it to be forged 4. And it is as unlike that the true book of Henoch was extant in the Apostles time which was afterward corrupted with fables and so rejected of the Church for then the Church would rather have purged the true booke from such errours and preserved the rest pure as they did discerne the true Gospels from the forged and adulterate Our opinion then is 1. With Augustine that the booke of Henoch which in his time was produced by Heretikes was altogether forged and no part of it of Henochs writing Non quod eorum hominum qui Deo placuorunt reprobetur authoritas sed quod ista non creduntur ipsorum not that saith he we refuse the authoritie of such men as pleased God but for that they were thought not to be theirs 2. We judge it not unlike with Origen that there might be such an authenticall booke of Henochs prophesie out of the which Iude did take his testimony which is now lost as some other parts of the Canonicall Scripture are as the books of God Nathan Iddâ— and other Prophets mentioned in the Chronicles 3. Or this prophesie of Henoch might be preserved by faithfull tradition in the Church of the Iewes which is approved by the Apostle But this is no warrant for other unwritten traditions unlesse some had the like Apostlike spirit to judge of them as Iudas had and further this prophesie of Henoch is a greeable to the Scriptures so are not many unwritten traditions urged by the Church of Rome 6. Places of exhortation 1. IN that the line only of the race of the faithfull is rehearsed in this chapter it both sheweth that God will alwaies have his church in the world and that in the most corrupt times God will have a remnant that shall
1. as also such was the use among the Romans as Gellius maketh mention of an Epistle written by Augustus to Caius Celebrasse me sexagesimum quartum natalem meum That he had celebrated the 64. yearely day of his nativitie 2. Yet doe wee not reade of any of the righteous in the Scripture that kept their birth-day but rather cursed it as the beginning of sinne and sorrow as Iob did cap. 3. and Ierem. cap. 20. only we reade of this Pharaoh and Herod the tyrant that kept a memorie of their birth-daies Perer. yet it is not unlawfull to celebrate the memoriall of the nativitie daies of Kings and other worthy men and women so that we take heed of superstition in giving the honour of such daies unto men as the Church of Rome doth and that we abuse not such daies to prophanesse and wantonnesse as the Heathen did but only thereby take occasion to give God thankes for such worthy instruments which he in mercie raised up to the Church or Common-wealth Calvin Mercer 4. Places of Doctrine 1. Doct. 〈…〉 2. Doct. 〈…〉 3. Doct. Ministers that sow spirituall things may reape temporall Vers. 14. HAve me in remembrance Ioseph was worthy to have this kindnesse shewed him that had beene an interpreter and messenger of so good tidings according to the same rule it is lawfull for the Ministers of God the interpreters of the word that sow spirituall things to the people to reape temporall Muscul. 5. Places of confutation 1. Confut. The interpretation of Scripture must be taken from the spirit of God 〈…〉 Vers. 8. ARe not interpretations of God As God by the spirit of God did 〈…〉 dreame so the interpretations of the secrets of Gods word proceed from the spirit of God as our Saviour interpreted the Scriptures to the two disciples and opened their 〈…〉 them Luk. 24.45 wherefore we are not to depend upon the tradition of the Church opinion of 〈◊〉 conceit of Pope and Cardinals for the understanding of the word but wee must 〈…〉 God speaking in the Scriptures Muscul. 2. Confut. Against the superstitious festivall of the virgin Marie Vers. 20. PHaraohs birth-day Perer. taketh occasion hereby to justifie the practice of the Church in celebrating the birth-daies of three of our Saviour the virgin Marie and Iohn Baptist in Gen. c. 40. numer 11. Contra. 1. The Nativitie of our Saviour is worthily celebrated because in himselfe he was the rarest birth that ever came into the world being without sinne and in respect of us the most beneficiall by whom our redemption and everlasting salvation was purchased 2. The nativitie of Iohn Baptist is solemnized as a matter indifferent by the Church not to the honour of Iohn but to the praise of Christ whose forerunner he was and we finde mention made in Scripture of his strange and extraordinarie birth 3. But the Nativitie of the virgin Marie is a superstitious solemnitie because they consecrate it to the honour of the virgin it is blasphemous in that they hold her to have beene without sinne which prerogative is onely peculiar to our blessed Saviour it is also vaine false and frivolous because there is no mention made of it in Scripture 6. Places of exhortation 1. Observ. Of the slipperie state of Courtiers Vers. 2. PHaraoh was angrie against his two officers c. These two were principall officers in Pharaohs court yet suddenly cast out of their Princes favour wherein wee see the slipperie state and condition of Courtiers who are to day in favour to morrow in disgrace as Haman was with Akassuerus Muscul. Little doe men consider that ambitiously desire to be great in Court how soone their faire weather may be overcast with clouds 2. Observ. Compassion toward the afflicted Vers. 7. WHerefore looke ye so sadly to day Iosephs humanitie appeareth that first offereth himselfe to these men in miserie to comfort and cheare them up as our Saviour asked the two disciples walking by the way why they were so sad Luk. 24.17 and to Marâ—â— Magdalene he said why weepest thou Iohn 20.15 such ready compassion should we shew to them that are in heavines Marlorat 3. Observ. No man to presume beyond his strength and gifts Vers. 8. TEll me them now c. Daniel having received a greater gift of interpretation was able both to tell the King what he had dreamed which was gone from him and the interpretation of it Dan. 28. Ioseph presumeth not beyond his gift but first desireth these dreames to be rehearsed unto him whereby we learne that every man consider his strength and gift from God and put not himselfe forward beyond that Calvin this is that which the Apostle saith that everie man understandeth according to sobrietie as God hath dealt the measure of faith Rom 12.3 4. Observ. Carnall men heare the word for worldly profit Vers. 16. WHen the chiefe Baker saw that the interpretation was good c. Hee desired an interpretation of his dreame not because hee had a minde to bee instructed thereby but for that he expected some good also So many men make semblance of some love toward the preaching of the word not of any conscience but onely seeking thereby their pleasure and prosperitie which missing of then they depart heavie and fact as the rich young man did goe from Christ Mark 10. Calvin 5. Observ. Ministers must not be afraid to denounce Gods Judgements Vers. 19. WIthin three daies shall Pharaoh take thine head Ioseph sheweth himselfe a faithfull messenger that would not conceale the interpretation from the Baker though he knew it should not bee welcome so it is the dutie of faithfull Ministers not to feare to denounce the judgements of God to his people though they have shall thankes for their labour Calvin 〈◊〉 the Prophet Michâ—â—ah did frankly and freely deliver his message to wicked Ahab 1 King 22. 6. Observ. Courtiers all for themselves Vers. 23. THe chiefe Butler did all remember Ioseph Here wee have a right patterne of a temporizing Courtier who partly for feare to move the King partly being addicted to his profit to serve his owne turne would make no mention of Ioseph Muscul. The like minde was at the first in Esther who fearing the Kings displeasure refused to make sute for her people but Mordrehai roused her up from that court-like sleepe and awaked her Esther 4. CHAP. XLI 1. The Method or Argument IN this chapter wee have set forth 1. The dreames of Pharaoh both tending to one and the same end vers 1. to vers 8. 2. The interpretation of the dreames 1. The occasion of sending for Ioseph by the narration made by the Butler of that which had happened in prison Vers. 9. to Vers. 16. 2. The repetition and rehearsall of Pharaohs dreames to Ioseph Vers. 17. to Vers. 25. 3. The interpretation it selfe together with the counsell and advice of Ioseph Vers. 28. to Vers. 37. 3. The exaltation and prosperitie of Ioseph whereunto belongeth 1. The authoritie committed unto him
words of Adam as Epiphanius thinketh or immediatly uttered by the Lord to Adam but of Moses directed by the spirit of God who inserteth here a perpetuall law concerning marriage 2. The man is said to leave father and mother either comparatively and in degree that he is rather to leave them than his wife Oecolamp or conditionally if they shall seeke to dissolve the knot of marriage therein the sonne is to leave them Muscul. as also the leaving of the father and mother signifieth the erecting of a new family as the Chalde readeth hee shall leave his father and mothers bed for the ancient use was for children unmarried to lye in their parents chambers Mercer 3. They shall be one flesh not only in respect of carnall copulation as R. Sel. for so bruit beasts may be said to bee one flesh but in respect of their perpetuall society the conjunction both of their bodies and minds Now whereas the Apostle saith that he which is joyned to an harlot is one flesh the Apostle there applieth not that which is proper to marriage to fornication but sheweth what injury they doe to marriage which commit fornication yeelding that to harlots which is peculiar to wives to be made one flâ—sh with them And yet this difference there is that the man and wife are joyned together both in flesh and spirit as it followeth in the same place he that is joyned to the Lord is one spirit 1 Cor. 6.17 but the harlot though joyned in body is severed in heart and affection QVEST. XLV How man was not ashamed of his nakednesse Vers. 25. THey were both naked and were not ashamed 1. Adam was not ashamed not as some Hebrewes say because Heva was of his owne flesh for afterward they were one ashamed to behold the nakednesse of another neither doth Moses set them forth as impudent and unshamefast persons such as the Adamites are pretending this example companying together like bruit beasts but this nakednesse of their bodies sheweth the nakednesse and simplicity of their minds for shame is the fruit of sin and therefore before sinne entred they were not ashamed 2. Some thinke that there remaineth yet in children that are not ashamed of their nakednesse some shadow of our first estate but children are therein unshamefast for want of reason as the like is to be seene in bruit beasts But in the kingdome of heaven we shall be all naked and without shame as Adam was and without feare or danger of sinne which Adam was not 3. Further notwithstanding their nakednesse they should not have beene offended with the weather either heat or cold not that their skin was like unto the nailes of the fingers as R. Eliezer thinketh which waâ— taken away after their fall but God would have so tempered the elements and the quality of their bodies as that all things should have beene serviceable unto them 4. The places of doctrine 1. Doct. The Dominicall or Lords day is grounded not upon tradition or Ecclesiasticall institution but upon the scriptures IN that the Lord sanctified the seventh day and made it a day of rest we inserre that as the Sabbath kept then upon the seventh day in remembrance of the creation was of the Lords institution so the Lords day is now observed by he same authority in remembrance of the resurrection of Christ and our redemption by the same contrary to the Rhemists who count the observation of the Lords day but a tradition of the Church and Ecclesiasticall institution Rhemist Matth. 15. sect 3. Our reasons are these 1. The observation of a Sabbath or day of rest unto the Lord is commanded in the moral law which is perpetuall and not to be abrogated if this bee denied it will follow that there are but nine commandemets if that of sanctifying the Sabbath doe not binde now And although wee observe not now the same day for our Sabbath which the Jewes did yet the seventh day we keepe still retaining the substance of the law which is to keepe one day holy of seven The manner of computation and account of seven where to begin where to end and to bee tied to the very same prescript of the day was ceremoniall and a circumstance of the law and in that behalfe doth not conclude us 2. That which was by the holy Apostles by precept enjoyned and by example observed was of a divine institution thus the Lords day is prescribed by Saint Paul 1 Cor. 16.2 where the Apostle enjoyneth them to make collection for the poore in their meetings upon the first day of the weeke which then began to be observed for the Lords day he himselfe also Act. 20.7 observeth the same day and preacheth in it Saint Iohn calleth it the Lords day Revel 1.10 3. Every symbole significative or representing signe mentioned in scripture had a divine institution but so is the Sabbath a symbole or type of our everlasting rest Heb. 4.9 There remaineth therefore sabbatismus a sabbath rest to the people of God which words doe conclude that both the type remaineth that is a sabbatisme and the signification of the type everlasting rest 4. No constitution of the Church doth simply bind in conscience for Gods commandements only do so bind Iam. 1.12 There is one law giver which is able to save and destroy but the keeping of the Lords day bindeth in conscience for therein we are commanded not to doe our owne wayes nor to seeke our owne will nor to speake a vaine word Isay 38.13 which duties are alwayes commanded so especially upon the Lords day but these precepts the observation whereof is properly incident to the Lords day doe bind in conscience Ergo. c. 5. If the Lords day were but a tradition of the Church there should be no difference betweene that and other festivall dayes but all of the like necessity and with as great strictnesse are to be observed and kept these as the other But that were very absurd seeing we find the Lords day by the Apostles to have beene observed whereas no mention at all is made of the other in the scriptures and the Church of God in her practice hath alwayes made a difference betweene the observation of the Lords day and other festivals enjoyning that with greater devotion alwayes to be celebrated than the rest 6. This also hath beene the constant doctrine of the Church of God and the judgement of the fathers that the Lords day is of the Lords institution as may appeare by this sentence of Augustine Dominicum diem apostoli apostoliâ—i virâ—religiosa sanctitate habendum sanxerunt c. The Lords day the Apostles and Apostolicall men have ordained with religious holinesse to bee kept because in the same our Redeemer rose from the dead and therefore it is called the Dominicall or Lords day that in it we onely may attend upon the divine service this is the first day in the world in it were created the elements
and the Angels upon this day Christ rose the holy Ghost was given and Manna descended from heaven first on this day serm detempor 251. Wherefore I cannot wholly condescend to Mercerus judgement who saith politiae causa retinuerunt Apostols diem dominicum Sabbato subrogatum that the Apostles for policy sake have retained the Lords day in stead of the Sabbath in 2 Gen. vers 3. A policy I grant in the use of the Lords day but that is neither the only nor chiefe reason of the institution thereof There are three causes of the observation of the Lords day a religious and holy use for the Lord to this end did consecrate this day by his owne example and commandement to bee spent in holy exercises the Civill or politicall use of the Lords day is for the rest of our selves our servants and catteâ—ls the ceremoniall or symbolicall end was to shadow forth our spirituall rest in Christ in this last respect I confesse the ceremony of the Sabbath in part to be abolished for it is a symbole still of our everlasting rest in heaven Heb. 4.9 But in the other two respects the law of the Lords day is perpetuall for that as Philo saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festum populare a popular or generall festivall to be observed of all people for ever I doe wonder then this doctrine of the Sabbath and day of rest now called the Lords day having such evident demonstration out of the scriptures and being confirmed by the constant and continuall practice of the Church in all ages that any professing the Gospell specially being exercised in the study of the scriptures should gainsay and impugne these positions following as erronious 1. That the commandement of sanctifying the Sabbath is naturall morall and perpetuall for if it be not so then all the commandements contained in the decalogue are not morall so should we have nine only and not ten commandements and then Christ should come to destroy the Law not to fulfill it contrary to our Saviours owne words Matth. 5.17 2. That all other things in the law were so changed that they were cleane taken away as the priesthood the sacrifices and the sacraments this day namely the Sabbath was so changed that it yet remaineth for it is evident by the Apostles practice Acts 20.7 1 Cor. 16.2 Apocal. 1.10 that the day of rest called the Sabbath was changed from the seventh day to the first day of the weeke and so was observed and kept holy under the name of the Lords day 3. That it is not lawfull for us to use the seventh day to any other end but to the holy and sanctified end for which God in the beginning created it for this were presumption to alter Gods appointment and the will and ordinance of the Creator must stand in the use of the creature otherwise the Apostle had not reasoned well for the use of meats from the end of the creation which God hath created to be received with thanksgiving 4. As the Sabbath came in with the first man so must it not goe out but with the last for if the keeping of a day of rest holy unto the Lord bee a part of the morall law as it cannot bee denyed then must it continue as long as the Lord hath his Church on earth and the morall Sabbath must stand till the everlasting Sabbath succeed in place thereof 5. That we are restrained upon the Sabbath from work both hand and foot as the Jewes were though not in such strict particular manner as they were for whom it was not lawful to kindle a fire upon the Sabbath Exod. 35.2 yet in generall wee are forbidden all kind of worke upon the Lords day as they were which may hinder the service of God saving such workes as either charity commandeth or necessity compelleth for it is a part of the morall precept in it thou shalt doe no manner of worke 6. That the Lord would have every Sabbath to be sanctâ—fied by the Minister and the people and that in the Church he ought to preach the word and they to heare it every Sabbath day but not each of these under paine of condemnation as the place is misconstrued is confirmed by the practice of our blessed Saviour Luke 4.16 and of S. Paul Act. 13.14 and 20.7 And hereunto are the Canons of our Church agreeable which require that every Minister preach every Lords day and likewise catechise the youth 7. That the Lord hath commanded so precise a rest unto all sorts of men that it may not by any fraud deceit or circumvention whatsoever be broken under the paine of his everlasting displeasure who doubteth of this but that every breach of any part of the morall law especially by deceit and circumvention deserveth in it selfe Gods curse and everlasting dâ—spleasure as the Apostle saith the wages of sinne is death and the Law saith Cursed is every one that continueth not in all things which are written in the booke of the law to doe them as the Apostle citeth this text This doctrine of the Sabbath first grounded upon the authority of scripture hath accordingly beene ratified by the constant and perpetuall practice of the Church Origen saith In nostro Dominico die semper pluit Dominus Manna de coelo in our Lords day the Lord alwayes raineth Manna from heaven Hierome Dominicus dâ—es orationi tantum lectionibus vacat upon the Lords dayes they onely give themselves to prayer and reading Ambrose tota diâ— sit vobis oratio vellectio c. nulle actus seculi actus divinitatis impedâ—ant c. Let us all the day be conversant in prayer or reading let no secular acts hinder divine acts let no table play carry away the mind Augustine quomâ—do Maria mater Domini c. As Mary the mother of our Lord is the chiefe among women so among other 〈◊〉 this is the mother of the rest the whole grace of the Sabbath and the ancient festiâ—ity of the people of the Iewes is changed into the solemnity of this day Concil Tullen cap. 19. Oportet eos qui praesunt Ecclesiis c it behoveth those which are set over the Churches upon all dayes but especially upon the Lords dayes to teach the people c. Matisconens 2. cap. 1. Exhibeamus Deo liberam servitutem c. Let us exhibite unto God our free service not because the Lord requireth this of us to celebrate the Lords day by corporall abstinence but he looketh for obedience whereby we treading downe all terrene rites might be raised up to heaven But these allegations are here superfluous seeing there is a learned Treatise of the Sabbath already published of this argument which containeth a most sound doctrine of the Sabbath as is laid downe in the former positions which shall be able to abide the triall of the word of God and stand warranted thereby when other humane fantasies shall
goe upright before neither at that instant onely when Satan used him but whereas he did extoll himselfe against man he is brought to his first condition and his creeping and feeding of the earth which should not have beene ignominious before is acccursed and made reproachfull now Mercer Calvin QVEST. XXIV Of the enmity betweene the seed of the woman and the Serpent WHere the Lord saith I will put enmity betweene thy seed and her seed 1. This first is truly understood of Christ quia solus ita semen multeris est ut non etiam viri semen sit who was so the seed of the woman as he was not of the man and betweene Christ and Satan the greatest enmity was who consented to him in nothing 2. We may also understand by the seed of the woman all the Elect and by the seed of the Serpent all the wicked who are the sons of the Devill as Christ said to the unbeleeving Jewes Yee are of your father the Devill Ioh. 8.44 betweene whom the Elect and the wicked there shall be perpetuall enmity and therefore Rupertus saith the Scriptures are called the booke of the battells of the Lord Num. 21. which declareth the continuall combate betweene the Church of God and the world 3. Part of this sentence is literally true in the Serpent for as Rupertus noteth if a woman tread upon the Sepent with her bare foot he presently dieth but if he first bite her heele the woman dieth of that poyson But howsoever this be true it is most certaine that betweene man and those venomous creatures there is a naturall hatred that one cannot endure the sight and presence of the other 4. Some doe marvell why the Serpent is not made mute and dumbe seeing Satan abused his tongue and mouth to tempt the woman the Hebrewes thinke that the punishment is included in that dust is appointed to bee his meat for such whose mouthes are filled with earth cannot speake And to this day we see that the punishment remaineth upon the Serpent who maketh no perfect sound as other cattell doe but hisseth onely 5. Satan was accursed before God before nor any hope of recovery remained but now the sentence is declared to the comfort of man and Satans state declared to be irrepairable for his punishment shall endure all the daies of his life that is for ever 6. Some by the heele understand the end or extremity as Onkelos that in the end the Devill as a Serpent shall bite the heele some the inferiour part of the soule some the humanity of Christ which Satan pinched at when Christ was put to death but thereby Christ gave him a deadly blow upon the head But generally it signifieth the weaker parts of Christs body which is the Church that Satan shall bee nibling and biting at the heele as a Serpent doth when hee is overwhelmed and turned upon his backe that is hee shall touch the members of Christ and trie them with many temptations but hee shall not be able to hurt them Mercer 7. By the dust also some understand terrene and earthly things wherein the Devill is conversant being cast downe from heaven some the graves and sepulchers of dead men where the spirits appeare but this clause is properly referred to the Serpent who as he was Satans instrument to cause man to sinne and returne to the dust so that he should feed of the dust QVEST. XXV Of the sorrowes of women Vers. 16. I Will greatly increase thy sorrowes There is a threefold punishment inflicted upon the woman as Rupertus well noteth pro seductione conceptus multiplicitas pro gulae oblectamento vterâ— dolor pro scandalo quod viro exhibuit servitutis poena c. because she was seduced she hath sorrow in conceiving for the delight of her eye the paine of her wombe for the offence in enticing her husband subjection unto him But where the Lord saith I will multiply thy sorrowes and conceptions 1. It is neither with Oleaster to be referred to the bearing of the child so long in the womb for that is agreeable to nature and our Saviour was so borne in his mothers womb and therefore this was no part of the curse 2. Neither doth the curse consist in the multiplicity as Rupertus because many are borne which are ordained to destruction for simply the fruit of the womb is a blessing Psal. 27.3 3. But hereby the many sorrowes are signified which women doe endure in the conception of their children as faintnesse loathing of meat longing for strange things griefe ache unwilsomnesse perill of abortion and such like Secondly whereas women should before have brought forth without pain now their travaile is ful of labour in so much as many have miscarried in the birth of their children as Rachel and it is well observed of Aristotle that no other creature with such difficulty bringeth forth her young as woman doth which is an evident demonstration of this punishment laid upon them Thirdly where it is said the womans desire shall bee to her husband and he shall rule over her 1. It is not understood of the naturall desire the woman hath eftsoone of her husbands company notwithstanding her painfull travaile which is no punishment but a delight unto them 2. But of that subjection whereby by the law of nature practised among Pagans women doe depend upon their husbands The woman should before have beene obedient to man but of a loving society to be made partaker of all his counsells nor of an urging necessity as now whereby the woman in rerespect of her weaknesse both with her will dependeth of her husband for her direction and provision of things necessary and against her will she often endureth the hard yoke of an unequall commander QVEST. XXVI How the earth was cursed unto man Vers. 17. CVrsed be the earth c. 1. It is to be observed that the Serpent is onely pronounced accursed because his state is remedilesse and desperate but neither the man or woman are accursed for whom there is hope 2. The earth is accursed not in it selfe but in respect of the use of man as S. Paul saith that the creatures doe yet groane with us together 3. Some Hebrewes note that some men are exempted from this punishment to eat their bread in the sweat of their browes as Kings and Princes but no women are exempted from their punishment because the woman both sinned her selfe and enticed the man so did not Adam but this sentence is generall against all men that although one particular onely be expressed of the labour and toyle in tilling of the ground yet therein are contained all other the cares and troubles of this life from the which none are free 4. Some Hebrewes thinke that in mans innocencie he should not have travelled so for his bread as in threshing grinding bakâ—ng of it and it may very well bee that although man should not then have lived
it is most like that Noah was exercised in most excellent workes yet Moses omitteth to speake of them as also of the rest godly succeeding fathers because he hasteth to the story of faithfull Abraham who was diversly honoured of God 1. in being selected to be the father of his people and visible Church 2. hee received the visible signe of the covenant circumcision whereby the people of God should be distinguished from all other 3. to him were given most rich promises both temporall for the possession of the land of Canaan and spirituall concerning the Messiah 5. But whereas it pleased some of the fathers to turne this story of Noahs drunkennesse to an allegory resembling the Jewes to the true vine that Noah planted Christ to Noah that was cast into the sleepe of death by his owne people the Jewes deriding Christ infirmâ—ties and sufferings upon the crosse to C ham scorning his fathers nakednesse I hold it not safe wading without a bottome and therefore I omit these allegoricall applications as mens fancies and so leave them 4. Places of doctrine 1. Doct. Liberty granted to eat flesh Vers. 3. EVery thing that moveth shall bee meat for you Here this liberty to eat flesh is granted to all wherefore for religion sake for we speak not of the prohibition politicall to forbid the eating of some meats infringeth this liberty granted by the Lord. Calvin 2. Doct. The prohibition of not eating of bloud not perpetuall Vers. 4. FLesh with the life thereof Tertullian writeth that in his time it was counted an heinous thing to taste the bloud of beasts but we must know that this prohibition was not perpetuall but for those times the better afore hand to inure them to beare the yoke of Legall ceremonies afterward to be given The Apostles likewise willed for a time the forbearance from strangled and bloud only because of offending the beleeving Jewes but these ceremoniall observations as touch not taste not handle not are now abolished in Christ. Coloss. 2.21 3. Doct. The liberty of marriage generall Vers. 7. BRing forth fruit and multiply Here the liberty of marriage is granted to all this blessing of increasing and multiplying is given to all Noahs posterity of all sorts and degrees wherefore the Papall restraint of marriage in some callings and degrees is contrary to the divine indulgence and permission in this place Oâ—colampad 4. Doct. The word and Sacraments must be joyned together Vers. 12. THis shall bee the signe of my covenant Here wee see the word and the signe or Sacrament goe together first the Lord maketh a covenant and then addeth a signe as a seale thereof for better assurance The Chalde paraphrast interpreteth not amisse this shall bee a signe betweene my word and the earth Wherefore the edifying word must goe before and the Sacraments concurre as seales 5. Doct. In the visible Church hypocrites mingled with the faithfull Vers. 22. WHen C ham the father of Canaan We see that in the visible Church the wicked are mixed together with the faithfuâ—l as in Adams family there was a Caine with an Abel so in Noahs house there is a Cham for a Sem. So the Apostle saith in a great house there are vessels of gold and vessels of silver some of honour some of dishonour The Church of God shall not be purged from all drosse in this life till it be made a glorious spouse without spot and wrinkle in the kingdome of heaven 5. Places of Controversie 1. Confut. No wickednesse to eat flesh Vers. 3. EVery thing that moveth That which God permitteth is lawfull therefore Ovid was deceived that thus writ heu quantum scelus est in viscera condi c. it is a wicked thing in deed with other flesh our bellies to feed How can that be counted a wicked thing which the Lord alloweth 2. Confut. Of negative doctrine 2. WHereas it is a common objection of the Papists that the Protestants doctrine and principles be altogether negative if it were so which to be otherwise is other where shewed at large yet it might be warranted by this place whereas Pererius a man of their owne side though more reasonable than the rest confesseth that there are two precepts given to man and both negative the one morall and perpetuall not to shed mans bloud v. 5. the other ceremoniall and temporary not to eat flesh with the bloud 3. Confut. The covenant belongeth to infants though presently they want Faith Vers. 12. BEtweene me and every living thing to perpetuall generation c. If God make a covenant even with unreasonable creatures that have no understanding it is no sufficient reason to exclude infants from the covenant as the Anabaptists doe because presently they want faith And seeing God made not this covenant only with that present age but with the generations following why should not the covenant of grace be extended also unto infants which are the succeeding generation Calvin 4. Confut. Noahs drunkennesse not without sinne Vers. 21. HE was drunken and uncovered c. Pererius noteth here ebrietatem Noe excusandum est ab omni peccato that Noahs drunkennesse must be excused from all sinne because it was involuntary and proceeded of ignorance for he never is read to have beene drunke againe But this is a very corrupt glosse for admit that Noah was ignorantly overtaken of the force of wine which yet is not sufficiently proved yet ignorance excuseth not aÌ„ toto sed a tanto from all sinne but from a greater sinne the sinne is not adnihilate that is made no sinne by ignorance but onely extenuate made a lesse sin unlesse they will in like manner excuse the incest of Lot from all sin because it was involuntary 2. What though Noah committed not the like afterward no more did Iudas lye any more with his daughter in law Thamar Genes 38.26 yet that did not exempt his unchast action from sinne no more doth this Noahs intemperancy 3. We are not afraid therefore to the glory of God to confesse the infirmities of holy men which the Scripture hath not concealed and wee say with Ambrose Patriarchae nos instruunt non solum docentes sed errantes the Patriarkes instruct us not only teaching but erring 5. Confut. Popish Bishops not the fathers of the Church and therefore may be discovered Vers. 23. BY the example of Sem and Iapheth covering their fathers nakednesse Pererius againe noteth that the like piety should be shewed toward our spirituall fathers the Bishops of the Church as Constantine said that if he should find a Bishop committing adultery hee would rather cover that uncleane act with his cloake than others should be offended c. Ans. 1. True it is that if those popish Bishops which he speaketh of were the fathers indeed and shepherds of the Church such as Constantine meaneth and not rather the Ministers of Antichrist and devourers of the flock their infirmities should be covered Calvin 2. If their
Thus we reade that Iames and Iohn were with their father Zebedeus in a ship mending their nets Matth. 4.25 hee trained them up in the workes of his owne vocation 2. Observ. Service of kinsmen Vers. 15. THough thou be my brother shouldest thou serve me for nought Laban was willing to â—etaine Iacob still because he was a faithfull servant which is a rare thing in kinsmen now adaies who thinke they may by authoritie helpe to consume their masters substance if they bee of kinne unto him while in the meane time they doe but loyter in their businesse Luther But Saint Paul giveth a rule for all servants whether allied to their masters or not that they should be obedient unto them in singlenesse of heart Eph. 6.5 3. Observ. Iacobs continent behaviour Vers. 20. IAcob served seven yeares for Rachel 1. Iacobs singular continencie herein appeareth that notwithstanding Rachel were continually in his fight yet before the time came he governed his affection toward her having the feare of God before his eyes and being exercised in continuall labour with frugall diet which might be a meanes to containe him in his chaste course Perer. An example it may be to fellow-servants to take heâ—d of dalliance and unchaste behaviour 4. Observ. Neglect of wife or husband in scripture is counted hatred Vers. 31. WHen the Lord saw that Leah was hated or despised c. Yet was she not simply hated for Iacob performed unto her matrimoniall duties but lesse respected than Rachel thus the Scripture counteth the neglect of wife or husband hatred It is not then enough not to breake forth into capitall hatred but they must one be heartily affected to another Calvin Husbands love your wives as Christ loved his Church and gave himselfe for it Ephes. 5.25 5. Observ. God crosseth mens preposterous affections Vers. 31. BVt Rachel was barren Thus the Lord useth to chastise and correct the preposterous affections of his servants as Iacobs love with Rachels barrennesse as God did qualifie Ionas joy in delighting too much in the shadow of his gourd by causing it to wither 6. Observ. Wives must seeke to please their husbands Vers. 32. NOw my husband will love me Leah desireth nothing more than to please her husband and to use all meanes to procure his love so should wives seeke to content their husbands and to forbeare all things that might grieve them Calvin Therefore Saint Peter especially commendeth in women a meeke and quiet spirit 1 Pet. 3.4 7. Observ. As Gods blessings are multiplied so our praises of him should increase Vers. 35. NOw will I praise the Lord She had praised the Lord before at the birth of Ruben saying The Lord hath looked upon my tribulation and of Simeon The Lord hath heard that I was hated but now upon the occasion of a new benefit she praiseth him againe which teacheth us that as Gods mercies are multiplied toward us so we should increase and goe forward in giving of thankes as the Prophet saith Sing unto the Lord a new song Isay 42.10 Calvin CHAP. XXX 1. The Argument and Contents FIrst in this chapter Moses sheweth how Iacob was increased with eight children partly by his wives maids partly by his wives by Rachels maid two vers 4. to 8. by Leahs two vers 9. to 14. then by his wives first by Leah three and the occasion expressed shee agreed with Rachel for her sonnes mandrakes vers 14. to 21. then by Rachel one vers 2â— Secondly how Iacob is increased in substance where Iacob entreth into a new covenant with Laban to have all the party-coloured and spotted sheepe for his wages to vers 35. then Iacobs device is expressed how the strongest sheepe became spotted vers 36. lastly the good successe that Iacob had in this deviâ—e vers 43. 2. The divers readings v. 2. give me a sonne S. give me sonnes or children cat v. 3. Balaam my maid H. Ballai S. C. Bilha cat I will be the nurse C. she shall beare upon my knees cat v. 8. God hath heard my prayer I desired that I might have a sonne as my sister hath and it is granted me C. God hath compared me with my sister H. God hath helped me and I am compared with my sister S. with the wrestlings of God have I wrestled with my sister and have prevailed caeter heb phathal to wrestle v. 11. happily H. good lucke G. happinesse commeth C. P. I am happy a company commeth T. G. ghadh signifieth both the latter is the beâ—teâ— as may appeare by the allusion Gen. 49. gad godad Gad an aâ—my or troupe of men c. v. 14. apples of mandragoras S. mandragoras cat flowres of love T. dudaim of dodh beloved Rachel said to Leah her sister S. Rachel said to Leah cat v. 15. Rachel said not so S. Rachel said cat v. 20. my husband will be with mee H. will choose me will dwell with me cater zabal to dwell v. 24. the Lord hath given me another sonne S. will give me G. the Lord give me yet another sonne cat v. 33. When the time of the agreement tempus placiti is come before thee H. because my reward is before thy face S. when thou commest to see my reward T. C. it shall come for my reward before thy face B.G. v. 37. the chesnut tree G. B. of the plane tree cater guarmon signifieth both he pilled white strakes leaving still the greene but the white appeared in the roddes and that which was pilled was of a divers colour S. and pilling the barke the white appeared where the places were spoyled the whole places remained greene still and thus the colour was made divers H. he pilled white strakes in them and made the white appeare in the roddes C.T.B.G. v. 40. and Iacob separated the flocke and put the rods in the troughs before the face of the rams and the white and black were Labans the rest Iacobs the flocks being separated H. he put before the sheep the whitish ram and the parti-coloured among the lambs and he separated his flocks by himselfe and mingled them not with Labans S. and hee set before the sheepe all that was spotted and blacke among Labans sheepe and set the flockes apart and did not mingle them with Labans sheepe C. he turned the face of the flockâ— toward the party-coloured among Labans sheepe so he put his flocks by themselves and put them not with Labans G. he turned the faces of the sheepe which were in the flocke of Laban toward the ring-straked c. T.B. and put them not with Labans B. turned them not toward Labans T. that is he turned Labans sheep toward the parti-coloured that they might also bring forth such but his owne sheepe he turned not toward Labans which were of one colour that they should not conceive lambs of one colour Iun. v. 41. in the first ramming time H. in the time when the ewes conceived S. in the time when the timely ewes
what sex the infant was better than see them on their stooles G. them is added or see them in their birth time V.S. B. looke in the stooles A. P.H. that is into them the word abenim signifieth the stooles of women in travell so called of banim children T.P. 3. The explanation of doubtfull questions QUEST I. Why the twelve Patriarkes are so often rehearsed Vers. 1. THese are the names of the children of Israel The names of the twelve Patriarkes are so often rehearsed in Scripture 1. because of them came the twelve tribes the Priestly also and the Kingly order sprang from thence 2. And this mysticall number of twelve is used in Scripture to describe the spirituall state of the Church under Christ as twelve thousand are chosen out of every tribe Apoc. 7. and the new Jerusalem is set forth by the twelve gates and twelve foundations Apoc. 21. Simler 3. And to shew the truth and constancie of Gods promises in increasing the seed of Iacob of twelve fathers into so many thousands Pellican 4. And beside the dignitie and prerogative of the children of God herein appeareth who are chiefely remembred in Scripture where mention is made of the wicked it is by the way and as it were by accident and in a manner besides the proper intention of the Scripture Ferus QUEST II. Why Iacobs sonnes are not alwayes rehearsed in the same order Vers. 3. ISsachar Zebulon and Benjamin the Patriarkes are seldome rehearsed in the same order for Gen. 46. first Leahs children then her maide Zilpaehs then Rachels sonnes and lastly Bilhah her maides are numbred but here Benjamin Rachels sonne is set before the sonnes of the handmaides the like order is kept Genes 35. So Reuben is here named first but in the order of the campe Iudah hath the first place Num. 2. and when the spies are sent out Numb 13. another order is observed Simler The reasons hereof may be these 1. because in the old Testament for the most part the order of nature not of grace is followed for though Reuben were the eldest in birth yet Iudah had the regall preeminence Bor. 2. This is done that we should not be curious observers of numbers or mens nativities Pellican 3. The Patriarkes had now all received their fathers blessing and were incorporate into one holy people to shew therefore their equalitie and that there was no difference of the tribes before God sometimes one is named first sometime another Ferus 4. But here and Gen. 35. all the children of Iacobs wives as sonnes of free women are rehearsed before the sonnes of the maide servants Iun. Vatab. QUEST III. How they are said to be seventie soules that went downe with Iacob into Egypt Vers. 5. SO all the soules that came of Iacobs loynes were seventie 1. They were beside Iacob 66. with Iacob 67. with Ioseph his two sonnes 70. so then in this number Iacbos wives are not reckoned but onely those which came out of his loynes but Ioseph must be included and therefore it is added but Ioseph was in Egypt Iunius readeth cum Iosepho with Ioseph in the same sense 2. Whereas the Septuagint read 75. whom S. Luke followeth in Stephens storie Act. 7. because it was not safe to depart in a matter of number from the received translation Iunius thinketh that in that number all are comprehended beside Iacob that are rehearsed in that catalogue as Iacobs two wives Er and Onan which all make 75. But why should Iacob be left out in the number of 75. and included in the number of 70. and to what purpose should Er and Onan be comprehended in that summe seeing they were dead before and went not downe into Egypt But seeing the Septuag Gen. 46. doe rehearse five nephewes of Ioseph Machir and Gilead his sonne of Manasses Sutalam and Edem his sonne and Taam of Ephraim it is more like that S. Luke for the reason before alleaged therein followeth the Septuagint Aretius See more of this upon that question Gen. 46. QUEST IV. Of the wonderfull multiplying of the Israelites in Egypt 7. ANd the children of Israel fructified c. 1. The people increased exceedingly which is here expressed by foure words of like significations pâ—ru they fructified ijsrezu they brought forth in abundance as the fish ijrbu they were multiplied and jagghatzuus they waxed strong Simler 2. and so accordingly they multiplied that of 70. persons there came 700000. of every one tenne thousand Pellican Yea whereas above sixe hundred thousand of men able to goe to warre from twentie yeeres old and upward were numbred that came out of Egypt Numb 1.46 out of which number were excepted all the males under twentie and all the old men beside the women which were not so few as the men seeing it was not unusuall in those dayes for one man to have divers wives it may be supposed and is so judged by some that the whole number could not bee lesse than thirtie hundred thousand Perer. 3. QUEST V. In what time the Israelites so exceedingly increased FUrther this multiplying of the Israelites to take the longest time from the first going downe of Iacob to the returne of the Israelites thence was in the space of 215. yeeres Some thinke that the greatest increase was the first hundred yeere after that generation was dead vers 6. which is usually taken in Scripture for the space of an hundred yeeres Simler But there by that generation are understood onely the men of that age Vatab. Augustine taketh all the time after the death of Ioseph which Perer. counteth an 145. yeeres But the chiefe time of this increase was after Iosephs death before the time of their servitude how they increased also in the time of their bondage is declared afterward vers 12. Neither need this seeme strange that in the space of 215. yeeres the Israelites did so wonderfully increase seeing that forren authors doe write that Ninus who began to reigne 250. yeeres after the floud did lead in his armie against the Bactrianes 700. thousand footmen and two hundred thousand horsemen Diod. Sicul. lib. 3. cap. 2. ex Ctesia Perer. QUEST VI. By what meanes the Israelites increased HOw this wonderfull increase should be wrought 1. we neither need to thinke with Augustine that it was miraculous 2. nor with the Hebrewes to imagine that every one of them brought forth two or three at a birth Pellican For although it be often seene that women may have many at a birth as Aristotle maketh mention of one that had twentie at foure times five at every birth and that it is usuall in Egypt for the women to have two and three and sometimes five at a birth Trogus reporteth that in Egypt they bring forth sometimes seven at once Bor. yet this is not usually nor often seene 3. Therefore supposing as is most like that all the Hebrew women were very fruitfull that they bore betimes and were child-bearing long being not cut off by
commendation of himselfe But no such supposition iâ— here necessarie for Moses here ascribeth nothing to himselfe but onely sheweth how â—hey were set apart of God for this great worke neither is all kind of boasting unlawfull namely such as is referred to the glory of God as Saint Paul did say of himselfe that he laboured more than all the Apostles 2. As Aaron iâ— in the former verse set before Moses as having the preeminence of nature because he was eldest so here Moses is set before Aaron as having the preeminence of grace who was first called and from whose mouth Aaron was to receive direction and by whose hand Aaron was consecrated to the Priesthood Pellican QUEST XVI In what sense Moses saith he was of uncircumcised lips Vers. 30. I Am of uncircumcised lips and how should Pharaoh heare me c. 1. Whereas the Septuagint read of a small voyce Augustine moveth this doubt that Moses should be said to have so small a voice as though Pharaoh onely had not beene able to heare them quâ—st 7. in Exod. But this doubt ariseth upon ignorance of the originall for the true reading is I am of uncircumcised lips 2. As circumcision properly signifieth the cutting off that which is superfluous in the bodie and so consequently of any superfluitie in any power or facultie so uncircumcision signifieth the remaining of that superfluous part either in any part or power of the bodie or of the soule so because Moses stammered in his speech and so doubled many superfluous syllables in that sense he saith his lips that is his words uttered by his lips were uncircumcised Iun. But that which is uncircumcised is also taken for that which is polluted and defiled as S. Stephen saith Act. 7. that the Iewes were of uncircumcised hearts and eares Perer. But this is diligently to be marked that God notwithstanding Moses so oft complaineth of this naturall defect and imperfection yet would not take it from him but giveth him the supplie of his brother Aarons eloquence that Moses should not be sufficient of himselfe Perer. 4. Places of doctrine 1. Doct. Knowledge still increased the neerer they approched to the time of the Messias Vers. 3. BVt by my name Iehovah was I not knowne The Lord did more fully reveale himselfe to Moses than to Abraham David saw more than Moses of Christ as it is extant in the Psalmes and evident by the particular prophesies of the Messiah Daniel saw more than David describing the very time of the Messiahs comming The Apostles saw more than the Prophets which desired to see those things which they saw and did not see them Matth. 13. Thus we see that still in processe of time knowledge increased and more still was added unto it and the neerer they came unto the time of the Messiah the greater was the light Gregor homil 16. super Ezechiel 2. Doct. God performeth his promises for his owne mercy and truths sake Vers. 4. AS I made my covenant with them The onely cause that moveth the Lord to be gratious to his people is the remembrance of his covenant which proceeded from his love there was nothing in this unthankfull people to procure the love of God toward them So the Apostle saith Herâ—iâ— iâ— love not that we loved God but that he loved us 1 Ioh. 4.10 Piscat 5. Places of confutation 1. Conf. Of certaine Hereticks that take exception to the authoritie of the booke of the Canticles Vers. 3. I Appeared unto c. by the name of almightie God Certaine Heretikes because God was knowne to Abraham by his name Shaddai to Moses by his name Iehovah and there is no booke in Scripture beside the Canticles wherein some of these names of God are not found have impiously taken exception upon this reason against this booke Contra. True it is that in the Canticles which are indited to set forth the sweet spirituall love betweene Christ and his Church the fearefull and terrible names of God are omitted in stead of omnipotent the Church calleth Christ her Spouse peaceable and lovely for Lord her Spouse her beloved for Iehovah that ineffable name she compareth him to a bundle of Myrrhe and to an Ointment powred out so Christ also giveth unto the Church amiable termes as Sister Spouse the Dove and such like and this is the cause why those fearefull names are omitted in that bookes Perer. And for the same cause Christ in the Gospell setteth not forth God under the names of Adâ—nai Shaddai Iehovah as in the Law but under the name of God and our Father because the Gospell bringeth peace and comfort not feare and terror sic Zeigler 2. Conf. Of the Iewes that attribute great force to the letters of the name Iehovah BVt by my name Iehovah was I not knowne The Jewes ascribe much unto this name affirming that by the vertue thereof miracles may be wrought and that Christ did thereby effect his great works they attribute unto this name power to cast out deuils to adjure spirits to heale diseases and hereupon Magicians in their devilish invocations abuse the names of God Elohim Adonai Iehovah Contra 1. Words have no vertue or propertie beside the signification If by words pronounced any thing bee effected it proceedeth of faith not of the sound of the words if any words of themselves wrought any thing most like the words of prayer yet not the words but the prayer of faith saveth Iam. 5.15 If it be answered that the uttering of the name of Iehovah to such purposes is with faith I replie that it cannot be because faith is grounded upon the word but they have no warrant out of the word that the syllables of the name Iehovah have any such force 2. Indeed in the name of Iehovah that is by faith in his name many great works have beene done but not by vertue of the letters and syllables As the seven sonnes of Sceva a Jew by the bare name of Iesus could doe nothing Acts 19.14 but by faith in his name were miracles wrought Act. 3.16 3. Christ wrought miracles not by words and syllables but because he was Iehovah the Lord of life and power himselfe he by his owne power brought forth these wonderfull works 4. Iosephus writeth that Alexander meeting Iaddâ—a the high Priest in his priestly garments having the name of Iehovah in his forehead did fall downe at his feet and worshipped But this was not done by vertue of those letters but by the power of God for being secretly asked of Parmenio why hee whom all men adored fell downe at the high Priests feet answered Non hunc se adorare sed Deo cujus pontifex esset honorem illum habuisse That he worshipped not him but yeelded that honour to God whose Priest he was 6. Places of morall use 1. Observ. The greater light of the Gospell requireth greater faith Vers. 3. BVt by my name Iehovah was I not knowne This then was a just rebuke unto the Israelites that
of them 4. Therefore it is best to understand death here generally both of the mortalitie of men and the destruction of the fruit and so to comprehend them both Iun. And so Pharaoh desireth for this once to be spared that if he keepe not promise with them afterward then he will desire no favour QUEST XI Of the mysticall application of this plague of Locusts FOr the mysticall application of this plague of Locusts first Origen thereby would have signified obstinate and disobedient men that cannot indure the government of God their King over them as the Locusts are said to have no King Prov. 30. 2. Augustine making a resemblance betweene this ninth plague and the ninth Commandement doth by Locusts that hurt by biting understand the false witnesse and the slanderous tongue and as the Locusts cannot flie of themselves but are carried by the wind so the false tongue is ruled by the spirit of Satan 3 Gregorie findeth out other applications as one while he thereby understandeth the people of the Jewes that like Locusts would leape forward that is make great profession of obedience but fall againe to the ground againe by the Locusts he understandeth the Gentiles that gathering in troupes as Locusts doe fight for the faith Likewise hee doth referre it to Christ that like as a Locust leaped out of the hands of his enemies and by his resurrection escaped out of the bands of death 4. In these applications we may observe three things first the varietie how one differeth from another in their conceits whereas Scripture is alway consonant Secondly the multiplicity of sense which is coined by one and the same man but the sense of Scripture is one Thirdly they accommodate the same Scripture to signifie contrary things as both good and evill whereas the Scripture as a fountaine doth not at one place send forth sweet and bitter 5. Therefore for the mysticâ—ll application leaving these fantasies and devices of men wee will have recourse to the Scripture it selfe which by biting flies and Locusts understandeth both the violent enemies of the Church such as by tyrannie and cruelty oppresse it as the Lord saith he will hisse for the Flie of Egypt and the Bee of Assur and they shall come and light upon the valleies Isa. 7.19 as also the spirituall enemies as false teachers Heretikes Seducers which are compared to Locusts that rise out of the smoke of the bottomlesse pit Apocal. 9.4 Rupert Simler QUEST XII How Moses turned himselfe going out from Pharaoh Vers. 18. THen he went out from Pharaoh 1. Moses is here understood though not expressed because he was the more principall and he at other times had removed the other plagues 2. This may serve to expound that other place vers 6. that Moses turned himselfe and went out from Pharaoh which some doe interpret according to the use and fashions of the East countries as it is observed in Turkey at this day that when they depart from the King for signe of reverence they goe backward and so they thinke that Moses did here But if Moses had gone backward then he had not turned himselfe at all and the word here used phanah signifieth to looke backe or turne the face Num. 16.42 They turned their face and looked toward the Tabernacle if Moses then departing from Pharaoh turned his face then was his backe toward the King 3. Wherefore the meaning of it is that Moses either went out in haste to dispatch that thing which he had foretold Simler Or hee went away in great indignation as not sustaining any longer to talke with such a wicked man as also by this his suddaine departing signifying that the Lord would deale no more with him by messages Ferus Of the ninth plague of the three dayes darknesse QUEST XIII Of the cause of the darknesse of Egypt Vers. 21. STretch out thine hand that there may be darknesse c. Concerning the cause of this darknesse 1. Neither was it caused by an eclipse of the sunne as Philo For though the sunne had beene eclipsed yet other starres might have given light but they had none at all and the eclipse of the sunne is generall this darknesse was onely in Egypt neither doth the sunne continue many houres in the eclipse much lesse three dayes 2. Neither was this darknesse in blinding of the eyes of the Egyptians as the Sodomites were blinded for to what purpose then should it bee said that it was palpable darknesse that might be felt 3. Neither was this darknesse onely a privation of the light of the sunne as Gloss. inter linear but there was some impediment in the aire because it is said it was a thicke and palpable darknesse 4. Neither yet was the cause of this darknesse onely in the aire which was incrassate and thickned with darke mists Paul Burgens Perer. For the stretching of Moses hand toward heaven sheweth that the beginning of this darknesse came from thence and that as at Iosuahs bidding the sunne was stayed in his motion so here by the power of God in the stretching out of Moses hand the sunne withdrew his light as he did in the passion of Christ. 5. So that two causes here concurred both the celestiall lights above were hindred from shining upon Egypt and the aire also was thickned with darke mists like as the cloud which went before Israel on the one side gave light to Israel and on the other it was darknesse to the Egyptians Lyranus Thostatus Cajetan Simler And unto this miracle the Prophet Amos seemeth to allude chap 8.9 In those dayes I will cause the sunne to goe downe at noone and I will darken the earth in the cleare day Ferus Two reasons are yeelded of the darknesse the suppressing of the light of the sunne the privative cause and the bringing of darknesse upon the aire the positive cause QUEST XIV How it is said the darknesse was felt Vers. 21. EVen darknesse that may be felt 1. The Chalde expoundeth the word mashash for recessit the darknesse of the night departed that is the darknesse of the night was obscured by this darknesse but the word properly signifieth to feele as Gen. 27.12 and so the Septuagint and Latine doe here read Paguin Montan. Vatabl. with the rest 2. Philo taketh this to be spoken in respect of the effect because it was so darke that they were faine to goe feeling up and downe but seeing they stirred not out of their places it seemeth that little feeling served their turne 3. Others thinke that it is an hyperbole onely to shew the greatnesse of the darknesse Pellican But where the words admit a plaine sense of themselves wee need not runne unto figures 4. Some thinke they were therefore called palpable not in respect of the darknesse which is properly the object of the sight not of the feeling and so cannot be felt but of the aire the subject of the darknesse which was thickned with grosse mists and vapours so that
and terror love and feare for a Fountaine cannot make both salt water and sweet Iam. 3.12 But the law is the minister of death of feare and terror Ergo not of life and peace and so consequently not of the faith of the Gospell which bringeth all these 3. The same thing doth not both make the wound and give a plaister to heale it The law doth shew us our sinne faith by grace in Christ healeth it the law reviveth sinne Without the law sinne is dead Rom. 7.8 but we are dead to sinne and alive to God in Iesus Christ our Lord Rom. 6.11 The same cannot make us both to die unto sinne and revive sinne the law doth the one therefore not the other So Augustine saith Ad hoc data est lex ut vulnera ostenderet peccatorum qua gratiae benedictione sanaret Therefore was the law given that it should shew the wounds of our sinnes which it should heale by the benediction of grace August de poenitent medic 4. The Preachers publishers and givers of the law and Gospell are divers The law was given by Moses but grace and truth came by Iesus Christ Ioh. 1.17 But if justifying faith were commanded in the law then grace also should come by the ministrie of Moses that gave the law This is Bernards reason who further inferreth thus Venit prâ—inde gratia plenus veritate Dominus noster c. Therefore Christ our Lord came full of grace and truth that what could not bee done by the law might bee fulfilled by grace Serm. parâ— 28. 5. The qualities and conditions of the law and the Gospell are divers the law promiseth life to him that worketh Moses thus describeth the righteousnesse of the law That the man which doth these things shall live thereby Rom. 10.5 But the Gospell requireth not the condition of working but beleeving to him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4.5 If then faith were commanded in the law to beleeve should also be a worke of the law then the Apostles conclusion were in vaine I conclude that a man is justified by faith without the works of the law But if faith be excluded out of the works of the law then it is not commanded or contained in the law for then it should be a worke of the law 2. Further the invocation of Angels and Saints which is commonly practised and stifly maintained in the Church of Rome is another apparent transgression of this first commandement because they give a speciall part of the divine worship which consisteth in prayer and invocation unto the creature First we will see and examine the arguments produced by the Romanists in defence of this superstition and then by other reasons out of the Scriptures convince and confute them The Romanists Arguments answered brought in defence of the invocation of Saints 1. THe Saints doe pray for us therefore we may and ought to pray them The antecedent or first part that the Saints doe pray for us they would prove by these places of Scripture Exod. 32.13 Moses thus saith in his prayer Remember Abraham Izhak and Iakob thy servants c. Ierem. 15.1 Though Moses and Samuel stood before me yet could not my affection be toward this people Baruch 3.4 O Lord God almightie heare now the prayer of the dead Israelites 2 Macchab. 14.15 And Onias spake and said This is a lover of the brethren who prayeth much for the peoplâ— to wit Ieremias the Prophet of the Lord. Answ. 1. As for the testimonies cited out of Baruch and the booke of Macchabees they prove nothing because they are no books of Canonicall Scripture 2. The other testimonies are impertinently alleaged for in the first Moses maketh no mention of the prayers which Abraham Izhak and Iakob should make for the people but of the covenant which the Lord made with them In the other of an hypotheticall and conditionall proposition they make a categoricall and absolute affirmation The text is If Moses and Samuel stood they inferre that Moses and Samuel did stand Simler But it may better be answered that if these were alive among the people to stand before the Lord for them in prayer c. as see the like Ezech. 14.14 Though these three men Noah Daniel and Iob were among them they should deliver but their owne soules by their righteousnesse 3. The Saints doe pray unto God by their generall wishes and desires as wishing that the Kingdome of God were accomplished as Revel 6.10 The soules under the Altar crie with a loud voyce saying How long Lord c. doest thou not judge and avenge our bloud But our particular necessities they are ignorant of and so doe noâ— make particular requests for us therefore the argument followeth not they pray by their generall desires for the Church Ergo they pray for us in particular 4. Seeing that the Romanists doe hold that the Patriarks and Fathers of the old Testament were in Limbo which they make a member or part of hell they doe contradict themselves in making them mediatours and intercessours in heaven 2. Argum. The Angels they say know our affaires and pray for us As Zachar. 1.12 The Angell of Iehovah answered and said O Lord of hosts how long wilt thou bee unmercifull to Ierusalem c. Therefore it is lawfull to pray to the Angels Answ. 1. That the Angels doe report our affaires unto God and so may make relation of our prayers and words also as of our other gests and acts unto God as the Lords messengers and ministers we will not denie but that they make any particular requests for men the Scripture no where speaketh and we are not bound to beleeve the relation of our prayers unto God is one thing and mediation and intercession is another 2. That Angell of Iehovah which prayed for Jerusalem was the Lord Christ who maketh intercession for his Church unto whom the rest of the Angels returne their message vers 11. who is also called Iehovah vers 20. 3. Neither doth it follow if it could bee proved out of Scripture that the Angels prayed foâ— us that we are to pray to them because they are not alwayes present to heare us and we are forbidden in Scripture to worship them Revel 22.9 and therefore to pray unto them which is a part of divine worship 3. Argum. The Saints that are living doe one pray for another much more the Saints being dead because their charitie is more perfect and seeing there is a communion of Saints as of the living so also of the dead which communion being not in faith and hope whereof there is no more use with them that are at rest it remaineth it is in charitie As therefore we may request the living to pray for us so we may pray the dead also to entreate for us Answer 1. The argument followeth not for the Saints alive doe one know anothers necessitie so do not the
our edifying to applie himselfe to our capacitie but in making such images there is no such edifying or building of faith but rather the contrarie the corrupting and destroying of it 3. There is no adoration or worship tied unto these words as there is unto such images Vrsin 2. Object God hath manifested himselfe in humane shape as to Daniel chap. 7. therefore it is lawfull for us to make the like representations of him Pâ—larg Answ. 1. The argument followeth not we may in like manner speake of God as the Scripture speaketh but to devise other signes to represent God than he himselfe hath appointed we may not God may manifest himselfe how it pleaseth him but man must not presume further than hee hath warrant from God so to speake of God as the Scripture doth is not forbidden but to make an image of God is prohibited therefore they are not alike Simler 2. Those manifestations of God had a promise of his presence but to attribute so much unto an image were plaine Idolatrie 3. Those visions were but for a time so long as it pleased God by such meanes to manifest himselfe and therefore there was no feare of any abuse Images are permanent and still in sight and so give occasion of Idolatrie Vrsin 5. Cont. Whether it be lawfull privatly to have the Image of Christ. SOme thinke that privatly to have the image of Christ it is not unlawfull so that we take heed of offence ne homines existeâ—â—ent nos illos adorationis causa habere lest men should thinke wee have them to worship Simler But I rather approve herein the judgement of Vrsinus who subscribeth to that decree of the 7. Synode held at Constantinople where it was decreed ne Christus pingeretur that Christ should not be pictured at all And the Synode yeeldeth this reason because Christ being both God and man the image of Christ must needs be a lying image which cannot expresse his Godhead So that either in such an image they divide the natures of Christ separating his Godhead from his humanity and so fall into the Nestorian heresie or else they must make the Godhead of Christ also circumscriptible and so with Eutyches confound his natures 2. Beside who seeth not that there is great perill of adoration in having an image of him who in that humane shape was worshipped The like danger there is not in having the private pictures of the Apostles and Martyrs for to their persons while they lived no adoration belonged 3. Eusebius Pamphilus hereof thus writeth unto Constantia the Empresse who writ unto him to send her the image of Christ who disswadeth her from it by this argument Quis gloria ejusmodi dignitatis splendores lucentes fulgurantes effigiare mortuis inanimatis coloribus possit c. Who can with dead and unlively colours expresse the shining beames of such great glory the glory of Christ which appeared in his humanity cannot be pictured Epiphanius writeth of the Carpocratites that they had certaine pictures made with colours and some of silver and gold quas imagines Iesu esse dicebant which they said were the images of Iesus and were made in the time of Pontius Pilate when Christ was among men these Images they kept secretly Cyrillus thus writeth to Theodosius lib. de rect fide Num tanquam hominem adorabimus Emmanuelem absit deliramentum hoc esset deceptio Shall we then worship Emmanuel as a man by no meanes for this were a great madnesse and deceit tamen imagines nihil nisi Christi corpus reprasenture possunt and yet images doe represent nothing but the body of Christ. Simler who seemeth to allow the private use of such images but not in publike but these reasons condemne all images of Christ in generall 6. Cont. Against the toleration of Images in Churches ANother abuse beside concerning Images is in tolerating them publikely in Churches though they be not adored and worshipped which is the errour of the Lutherans as Marbachtus thus delivereth his opinion Quod ad templa attinet servandum imaginum discrimen ut non quaelibet imagines in eis habeantur c. Concerning Churches a difference of images is to bee observed that not all images be there had but only those which have some godly instruction c. To the same purpose Osiander But that the very sight and spectacle of Images in the publike place of Gods service is dangerous and unlawfull it may thus appeare 1. Such images set up in the place of Gods service are an occasion of Idolatry for mans heart being naturally corrupt and prone to Idolatry by such objects is nourished in errour And therefore Hezekiah when hee saw the brasen Serpent to be abused to Idolatry did breake it in peeces and so tooke away the very occasion of stumbling Augustine saith to this purpose Cum idola his locantur sedibus honorabili sublimitate ut à peccantibus immolantibus attendantur ipsa similitudine animatorum membrorum c. afâ—tâ—iunt infirmos animos When as Idols are set in such places of honour aloft that they may be beheld of those that pray and offer by the very likenesse of humane parts they doe affect the mindes of the weake Epistol 49. ad Dardan 2. Images set up in the Church for the people to gaze upon doe winne away their minde from celestiall cogitations therefore as the Prophet David saith Turne away mine eyes from regarding vanity Psal. 119.37 so all such vaine objects should be removed from the peoples sight The ancient Romanes would have no Images in their Churches that the worship of God might bee more pure And the Lacedemonians would allow no pictures in their Courts and places of assembly lest the beholding of them might have withdrawne the Senatours mindes from thinking of the affaires of the Common-wealth Simler 3. The weake are offended by such Images the superstitious and obstinate confirmed in their errour they which are without as the Turkes and the Jewes are by this meanes hindred from embracing Christianity 4. It is directly against the Commandement to make any image to represent God by therefore it is unlawfull also to keepe or retaine them Vrsin 5. The Lord commandeth all such Idols to be broken downe Exod. 23.24 and 34.13 And the good Kings in Scripture are commended for destroying and pulling downe of Idols as Asa Iehu Hezekiah Iosias Vrsin The contrary objections for the toleration of Images in Churches answered 1. Object MOses caused Cherubines to be made over the Arke and a brasen Serpent for the people to looke upon Salomon made the images of Oxen in the Temple for the brasen Laver to stand upon therefore it is Lawfull also to have Images now Answ. 1. These images had Gods speciall commandement who giveth lawes to others not to himselfe but sometime commandeth things beside the generall law as hee did the Israelites to carry away the goods of the Egyptians 2. These images were not in the
a dishonour to God himselfe therefore the honour thereof redoundeth also unto God Answ. If any with a despiteful intention against Christ doe deface his Image or picture it is contumelious against Christ because of the evill intention of his heart but if any doe it of a zealous mind against Idolatry and superstition it is no dishonour unto Christ as Epiphanius did rend a certaine picture of Christ in a cloath which he found in a Church Epist. ad Ioan. Hierosol and therefore the argument followeth not Vrsin 4. Object Some say that the second precept against the making of Images was only temporall and concerned the Jewes Ambros. Catharinus in opuscâ—l de imaginib Answ. The condemning of Idolatrie in the new Testament as in the places before recited 1. Cor. 6. 1. Ioh. 5. Revel 21. sheweth that the precept is morall and so perpetuall 5. Object The Idols of the Gentiles are condemned because they represented those which were no Gods Answ. The Gentiles in their Idols also had a relation to God they were instituted as Maximuâ— Tyrius saith Vt admoneamur Divinae naturae to admonish us of the Divine nature 6. Object The Lord saith by his Prophet Zephanie 2.11 He will consume all the Gods of the earth but Popish Images Images are not yet destroyed therefore they are not the Idols condemned in Scripture Answ. This Prophesie was fulfilled under the reigne of Constantinus and Theodosius when Idols were every where destroyed And this Prophesie concerneth the true Church of Christ that all Idols should be taken away and therefore the Romanists shew themselves not to bee the true Church of Christ because Idols are not removed from among them Simler Of humane precepts and traditions 8. Controv. Against humane traditions IT hath beene briefely touched before that among other transgressions of the first Commandement this is one the bringing in of superstitious inventions and usages into the service of God without the warrant of his Word See before Doct 1. transgress 5. Here then exception is to be taken against the Romanists for their presumption herein But first let us see the divers kindes of those things which are commanded by men which are of foure sorts 1. The Governours Civill and Ecclesiasticall doe sometime command such things as are injoyned by the Lord and prescribed by the Word as such are the Christian lawes of Princes inflicting punishment upon the offenders against the Morall law concerning our duty toward God or our neighbour such are the exhortations and admonitions of the Ministers of God out of the Word these Commandements all men are bound in conscience absolutely to obey Of this kinde of precepts is that place to be understood Deut. 17.12 That man that will doe presumptuously not harkening unto the Priest that standeth before the Lord or unto the Iudge that man shall dye 2. There are also politicke constitutions of the Magistrate which determine of circumstances concerning the better keeping of the duties of the second Table such are the positive lawes of Princes as when to beare armes to appoint law dayes to prescribe orders and rules for apparell and such like wherein wee are commanded to yeeld obedience to our superiours As the Apostle teacheth Rom. 13.1 Let every soule be subject to the higher powers and vers 7. Give to all men their duty tribute to whom tribute custome to whom custome feare to whom feare c. And these precepts doe not simply binde in conscience in respect of the matter commanded but in regard of the generall band whereby wee are bound to obey the Magistrate in all lawfull things and to avoid offence 3. There are also Ecclesiasticall precepts which concerne ceremonies and other Ecclesiasticall orders belonging to the duties of the first Table which concerneth the worship of God as to appoint times and houres of prayer to prescribe a forme of prayer and what gesture is meet to be used therein as to kneele to stand in what order the Scriptures should bee read these and such other Ecclesiasticall constitutions being appointed according to the generall rules of the Word that all things be done to edifying in order and without offence are obediently to be received in such things men should not bee contentious but willingly yeeld their obedience as the Apostle saith If any man lust to bee contentious wee have no such custome nor the Churches of God And these ordinances of the Church doe not binde in conscience otherwise then in regard of offence and scandall and as wee are generally bound in conscience in all lawfull things to obey our superiours 4. The fourth sort of humane precepts are those which are superstitious and command things not agreeable to the Word but rather contrary unto it Such are the seven Popish Sacraments the multitude of ceremonies which they have brought into the Church their superstitious fastes their pilgrimages to Saints processions with the crosse and such like Such were the traditions of the Pharisies which our blessed Saviour speaketh against Mark 7. Such precepts are not to be obeyed but herein we must follow the Apostles resolution It is better to obey God than man Ex Vrsin These foure kindes of precepts are thus distinguished the first doe absolutely binde in conscience as a part of Gods worship directly the second doe binde in conscience not in respect of the matter commanded but of our obedience which we owe unto the Magistrate in all lawfull things the third for avoiding of scandall and offence the fourth sort doe not binde at all as being unlawfull and contrary to the Word of God But for the traditions of the Church that they are a part of the worship of God it will be thus objected 1. Object God commandeth obedience unto our Superiours Answ. No otherwise than they command such things as are agreeable unto his will either directly which are prescribed in the Word or by way of consequent that are consonant to the rules of the same 2. Object Such things as are done to the glory of God are a part of his worship such are the determinations of the Church Answ. Those things which of themselves serve to the glory of God as being by the Lord himselfe commanded belong unto his worship not all those things which accidentally onely serve to that end and as secondary meanes attend upon the service of God 3. Object Some of the Saints did worship God after a manner not prescribed so also may the Church now so Samuel sacrificed at Ramah and Elias in Carmel Answ. 1. To sacrifice unto God was a thing commanded though the place were indifferent before the building of the Temple 2. These were Prophets and had the extraordinary direction of the spirit Vrsin 4. Morall observations upon the second Commandement 1. Observ. God is full of long suffering Vers. 4. VIsiting the iniquity of the fathers upon the third and fourth generation c. Hierom out of these words well observeth the lenity and longanimity of God that so long
they baked the bread in as Borrhaius noteth out of the traditions of the Hebrewes the golden vessels only served to place the loaves in being baked and set upon the table The Latine Translator calleth them acetabula which properly signifieth sawcers or little dishes but they were no small dishes that contained loaves of that bignesse every one having eight pound as thinketh Ribera the word also signifieth sawcers to put vineger in whereupon the Interlinearie glosse by these vineger sawcers would have signified mordax praedicatio quae vitia corradat biting speech to nip sinne But this is very improperly gathered for as Tostatus noteth in the Tabernacle nullus erat aceti usus there was no use for vineger 2. The second kinde of vessell is caphath which signifieth an hollow vessell like to the palme of the hand which served for the incense Iunius Vatablus Pelargus The vulgar Latine calleth them phialaâ— cups to examine the wine in which was offered Lyran. Tostat. So also Rupertus who thinketh they were glasses but that cannot be seeing all these vessels were of gold and here was no use for vessels and cups to receive wine in all these served for the shew-bread table 3. The third kinde are kesoth which were not thuribula incense cups as the Latine Interpreter whom Lyranus and Tostatus follow for they are spoken of before R. Salomon thinketh they were golden canes or reeds which were put betweene the bread to convey the aire unto the loaves that they should not mould So also Vatablus and Montanus But they were rather covers for the other plates and dishes to cover the bread and keepe it close and so they might better be preserved from putrifying or moulding so thinketh R. Iehudah a most ancient Hebrew writer and this is the more probable because Num. 4.7 they are called scutâ—llae tegminis plates to cover with Iun. 4. The fourth sort of vessels are called Menakiâ—th which word commeth of nakah to cleanse 1. Iunius calleth them scopulas beasomes Cajetane mundateria cleansing things Montanus expurgatoria instrumenta instruments to keepe the table cleane with But seeing these instruments were all made of gold they had beene very unfit to sweepe or cleanse the table 2. Neither were they cyathi powring cups or spout-pots as Tostat. Lyran. following the Latine text which readeth to offer drinke offerings whereas the word nasaâ— signifieth rather here to cover than to powre forth as is before shewed 3. Oleaster thinketh they were certaine mantils that covered the bread and other vessels but this could not be because they were all of gold and the face or shew-bread was not covered or hid in the Tabernacle 4. Therefore it is most like that these were the covers to the incense cups as they are joyned with them Lev. 4.7 as the other before called kesoth served to cover the bread-plates or dishes So Vaâ—abl Lippom. QUEST XXXIX Why it was called the shew-bread or face-bread Vers. 30. ANd thou shalt set upon the table shew-bread or face-bread 1. R. Salom. imagineth they were called face-bread because on two sides they were turned up like unto simnels 2. Other of the Hebrewes thinke they were so named because they were made foure square like unto a bricke with foure plaine sides which they call faces Ex Oleast 3. Others because they were baked in certaine moulds and so were of the same fashion above and below otherwise than our common bread which is flat on the bottome next the harth and round above Tostat. Lyran. 4. Cajetane conjectureth that they were notati characteribus duodecim silâ—erum Israel printed with markes of the twelve sonnes of Israel and therefore so called 5. But indeed they have that name given them because they were alwayes in the face and sight of God as the words following expound Before my face continually And in the same sense the Septuagint translate here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 face-bread or presence-bread and sometime they call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shew-bread which terme the Apostle retaineth Heb. 9. and the Latine translator followeth calling them panes propositionis shew-bread in the same sense because they were alwayes set forth and shewed as in the presence of God but the sense is more full and evident to call them panem facierum as Vatab. Montan. Pagnine or in the singular panem facâ—eâ— face-bread Iun. because the word panim in the Hebrew wanteth the singular Ribera And whether from the Hebrew word panim in this sense the Latine word panis bread may not be derived I leave it to the Readers consideration QUEST XL. Of the order and quantity of thâ—se loaves COncerning the order and manner of setting these loaves 1. Tostatus thinketh that they were set in duobus cumulis in two heapes and his reason is because otherwise so many loaves being of that bignesse containing every one two tenth deales of an Epha could not be placed in a table of so small breadth 2. But it is more like that these twelve loaves were placed in duobus ordinibus in two rowes or orders one upon another as may be gathered Levit. 24.6 Thou shalt set them in two rowes or orders six in each row and the same reason alleaged for the heaps may be urged against Tostatus for unlesse these loaves so many in number and so great in quantity had beene placed in order and not tumbled in heapes they could not have beene all set in so small a roome 3. And concerning the quantity of these loaves they did each of them consist of two tenth deales of an Epha that is two Homers Levit. 24.5 And every Homer held about three pints as is shewed before qu. 24. in chap. 16. Iosephus saith that every loafe contained two of the measures called Assaran and the Assaran held seven of the measures called Châ—tyla which was about a pound weight so that every one of those loaves did weigh about seven or eight pound Ribera QUEST XLI Of the mysticall signification of the table of shew-bread NOw as touching the mysticall sense and application of the table of shew-bread with the instruments thereof 1. Beda by the table made of Shittim wood understandeth the Scriptures consisting of the holy acts and sayings of the Prophets and Patriarkes By the foure rings the foure Evangelists by whom the Gospell was catried and preached to all the world By the foure feet the foure senses of Scripture the historicall allegoricall tropologicall anagogicall Rabanus also followeth the same steps 2. By the divers vessels the goblets the incense cups the dishes Gregorie understandeth the diversity of gifts in the Church which all helpe to furnish the Lords spirituall table 3. Iosephus by the table and twelve loaves thinketh the yeere with the twelve moneths to be deciphered 4. Genuaâ—â—us thereby understandeth the earth and by the loaves the fruit thereof 5. Some by the Altar of incense understand the contemplative life which is spent altogether in the contemplation and praise of God by the table of
curtaines understandeth the ten Commandements and by the eleven the transgression of the law because that number exceedeth ten by one 2. Beda referreth the first curtaines of divers colours to the divers sorts of the faithfull and elect whereof the Church consisteth by the length of them the patience and longanimitie of the Saints by the breadth he understandeth charitie by the strings and loops the Commandements of God as in remembrance thereof they were charged to make fringes in their garments by the number of fiftie the great yeare of Jubile in the Kingdome of God or the grace of the holy Spirit which came downe upon the fiftieth day The haire-covering and rams skins he taketh to signifie the Pastors and guides of the Church by whom it is defended and protected from heresie by the red skins the Martyrs by the badgers-skins he would have signified those which have mortified the flesh with the lusts thereof 3. Gregorie by the curtaines understandeth the faithfull Qui per fidem in cordibus coelestia secreta vâ—lant Which doe vaile by faith in their hearts the heavenly secrets c. By the badgers skins the carnall which are sometime preferred in the Church By the inward curtaines such as are given to contemplation and shine in vertue 4. Rupertus by the rams and badgers-skins insinuateth the rich in the Church Qui Sanctis necessaria vitae sâ—bministrant Which minister necessarie things for life unto the Saints Thus diversly according to their severall conceits the Fathers doe allegorize the externall Tabernacle with the parts thereof with more curiositie than profit or edifying 4. But thus farre these typicall rites and ordinances may be mystically applied as we have Scripture to direct us 1. The three parts of the Tabernacle doe signifie the outward court the Church of the Jewes under the old Testament the holy place the militant Church in earth the most holy the triumphant Church in heaven Ferus As the Apostle sheweth that of this familie there is one part in heaven another in earth Ephes. 3.13 2. The Tabernacle in generall is a type of the Church of Christ for as that was habitaculum ceremonialâ— the ceremoniall habitation of God so this is the spirituall Levit. 26.11 2 Cor. 6.16 Piscator 3. The foure coverings shew the most sure protection and defence of the Church by Christ against all the assaults of Satan as our blessed Saviour sheweth that his Church is built upon a rocke that the gates of hell shall not prevaile against it Matth. 16. Marbach QUEST XV. How thicke the boords of the Tabernacle were Vers. 15. ALso thou shalt make boords c. 1. The length and breadth of these boords is expressed in the text but so is not the thicknesse 1. R. Salomon thinketh they were a cubit thicke So also Borrhaius But that cannot be for then from one outside to another it would be 12. cubits it being ten cubits from one inside to another for it was within six boords broad which made nine cubits and the two corner boords being halfe a cubit a peece made the tenth cubit Then it would follow that the first curtaines covered not the sides by two cubits But it is shewed before quest 8. out of the 13. verse that they reached downe to the ground within one cubit and that the second coverings of haire did hang downe on the sides to the bottome for they are said to cover the Tabernacle But if the boords had beene a cubit thicke and the Tabernacle from outside to outside were 12. cubits broad and the two sides made 20. cubits each side being ten cubits high then the curtaines of 30. foot in length could not reach to the ground by a cubit on each side Tostat. qu. 11. 2. Therefore Iosephus opinion is more probable that the boords were foure fingers thicke and no more though Montanus therein dissent from him thinking that they were of a greater thicknesse which yet he doth not certainly define With Iosephus consent Lyranus Tostatus with others And this may be a good conjecture thereof because that is the usuall scantling for the thicknesse of planke boord Seeing therefore the thicknesse is not specially mentioned it is like that therein Moses is referred to the ordinarie use QUEST XVI Whether the tenous were in the sides or in the bottome of the boords Vers. 17. TWo tenous shall be in one boord set in order as the feet of a ladder 1. The Latine Interpreter readeth In lateribus tabulâ— dua incastratura erunt c. In the sides of the boord shall be two regals or incisians whereby they shall one be joyned to another so also the Chalde or one run into another Septuag This reading Tostatus followeth who thinketh that these regals served to shoot the boords together in the sides that one might run within another 2. Oleaster also urgeth the Hebrew phrase because it is said The woman to her sister that is one against another He thinketh it more probable Quòd una ingrediabatur alteram That one went into another Contra. 1. If one boord should have beene shot within another there would have beene at the least an inch abated in the breadth of every boord in twentie boords twentie inches almost two foot above one cubit then the twentie boords being a cubit and halfe broad would not have made 29. cubits the length of the Tabernacle which was 30. cubits 2. And whereas all the boords were to have these two incisians one on the one side and the other on the other Tostatus is driven to confesse that the two utmost boords of the North and South side had but one incisian because they were joyned but on the one side to other boords qu. 11. 3. The Hebrew phrase inferreth no such thing but as Cajetane better expoundeth Quia aequales erant in omnibus incisiones Because the incisians were all alike the breadth the depth the spaces it is said A woman to her sister 4. The word in lateribâ—â— in the sides is not in the originall 2. Therefore the word jadoth which signifieth hands is rather taken for the tenons In imo tabulae in the bottome of the boords which some translate denticulos teeth Vatab. Some the hinges Chalde Iun. which went into the sockets or foot-stals of silver as is described vers 19. Two sockets under one boord for his two tenons Which sheweth that these tenons were not in the sides of the boords but under them because they went into the tenons Cajetan Lippoman So also Iosephus Singulis tabulis inerant cardines biâ—i immissi per duas bases Every boord had two hinges which went into the two sockets 3. These tenons are said to be set in order as the feet of a ladder not because they were made slope broad above and narrow below as Cajetane but for that as ladder staves they were equally distant one from another Iun. 4. There were not foure of them in every boord as Oleaster two on the sides and
campe marched Vers. 36. THe children of Israel went forward 1. The order how they marched is set forth Numb 2. the whole host was divided into foure squadrons and standards in the first quarter on the East was Iudah with Issachar and Zebulun on the South was Ruben Simeon and Gad on the North was Dan with Nepthali and Asher on the West side behind marched Ephraim Manassis and Benjamin â— And these went forward in such order that neither the standards were mingled together nor yet the tribes under the same standard nor the families in the same tribe but the standards tribes and families kept their distinct order 3. In the middest of the host went the Tabernacle with the host of the Levites round about Moses and Aaron with the Priests before the Gersanites behind the Merarites on the North and the Caathites on the South Gallas But howsoever it was with the rest it is verie like that Moses went first because he gave direction when the campe should set forward Calvin QUEST XV. Why it is called the Lords cloud and of foure miraculous things in it Vers. 38. THe cloud of the Lord. Though all the clouds and whatsoever else is in the heaven and earth bee the Lords yet this cloud after a more speciall manner is said to bee the Lords because of these speciall and extraordinarie properties which it had which were signes of the Lords speciall presence 1. The place and situation of it was extraordinarie for clouds remaine not neere the earth because by the reflexion of the beames of the Sun they are apt to be dispersed but this cloud rested upon the Tabernacle 2. Other clouds continue not they are soone dispersed and dissolved but this cloud remained in their sight for the space of fortie yeares 3. It was immoveable and immurable not subject to the force and violence of the winds and weather whereas other clouds are carried of the winds 4. It had an extraordinarie motion it was neither moved motu naturali by any naturall motion as the vapors and clouds ascend nor motu raptus by the rapt and swift motion of the heavens as the clouds that are aloft follow the motion of the celestiall spheres nor yet motu violentâ— by a violent motion as the clouds are forced of the winds for sometime this cloud moved against the wind but it had motum progressivum a kind of progresse and walking motion sometime forward sometime backward sometime on the right hand sometime on the left as it pleased God to point out the journeies of his people Tostat. qu. 13. Concerning other questions of the Tabernacle as how it was situated in the Court whether â—ust in the middest as being distant 35. cubits from the East end and as many from the West which is the opinion of Tostatus qu. 14 or rather it was fiftie cubits distant from the East end so that the forepart of the Court was a just square of fiftie cubits on each side as thinketh Lyranus which is the more probable See this handled before qu. 13. chap. 27. As likewise of the whole forme and fashion of the Tabernacle with the instruments thereof see qu. 25. chap. 27. To those places I referre the Reader not thinking it necessarie to repeate the same things againe 4. Places of Doctrine 1. Doct. All things in the Church must be done in order Vers. 3. THou shalt put therein the Arke In that the Lord appointeth Moses in what order the Tabernacle should be set up and every thing placed therein it sheweth that both in the doctrine and discipline of the Chruch all things should be done in order Simler For God is not the author of confusion as the Apostle saith who willeth all things to bee done honestly and by order 2. Doct. The Sacraments depend not of the worthines of the Minister Vers. 9. THou shalt take anointing only Moses anointeth the Tabernacle not Aaron who was appointed to be the Priest to teach us that signes and Sacraments receive not their strength and vertue from the dignitie of the Ministers but from the institution of God Simler 3. Doct. How the Lord was present in the Tabernacle Vers. 34. THe glorie of the Lord filled the Tabernacle God was not so present in the Tabernacle as though that place could containe or comprehend his glorie for he dwelleth not in Temples made with hands but because there it pleased him to shew some visible signes of his presence God is said to be present three waies 1. After a generall manner by his power as he is in every place 2. More specially by his grace and so he is present only to the faithfull 3. The third kind of presence is quâ— nobis in Christo adest whereby God is present in Christ who assumed the humane nature unto his Divine in the unitie of person haec est prastantissima praesentia Divinitatis this is the most excellent presence of God in Christ both God and man Simler In that God is present with us to whom our nature is united in one person 5. Places of Confutation 1. Confut. That Christs humanitie is not every where present BUt heere we refuse and reject that fourth kind of presence of Christ even in his humanitie as the Lutheranes hold whereof Marbachius thus writeth That the divine nature of Christ causeth that his humanitie which by the propertie of it owne nature which it reteineth for ever can be but in one place as once sit vbique maxime in Ecclesia should be everie where and most of all in his Church his reason is because the Godhead being everie where ipsam unionis cause gloria suâ— participem facâ— maketh the humanitie for the union sake partaker of his glorie Contra. 1. This assertion of Marbachius includeth a contradiction for how doth Christs humane nature retaine the naturall propertie thereof for ever in being but in one place at once if it be every where by vertue of the Godhead 2. If by vertue of this union the humane nature can doe all which the Deitie doth then the humane nature should be absorpt and as it were changed into the Divine 3. There is a mutuall communication of the properties betweene the two natures of Christ but such as destroyeth not the true properties of either but if this propertie of the Deitie were communicated to the humane nature to be everie where the humanitie of Christ should be altered in nature being without the true propertie thereof which is to be but in one place at once 4. And as the reason of this assertion is not sound so the conclusion it selfe of Christs omnipresence in his humanitie is contrarie to the Scriptures for Saint Peter saith Whom the heavens must containe untill the time that all things be restored 2. Confut. Against the superstitious hallowing of Churches Vers. 9. THou shalt take the anointing oyle 1. From this example of Moses anointing of the Tabernacle the Romanists would warrant their consecrating of Churches with