to shoot thorow the boords Whether this middle barre went quite thorow the boords in the midst within is handled at large quest 22. chap. 26. whither I referre the Reader here only this point shall be briefely touched whether this middle barre were only in the West end of the boords and not on the sides 1. Tostatus thinketh it was only in the west end because it is said it went thorow from corner to corner but on the sides there was but one corner where it joyned with the west end neither was there any need of a middle bar for the sides but only in the ends to hold both the sides together Tostat. qu. 2. Contra. 1. Though the Latine Interpreter read from corner to corner yet the Hebrew word hakatzeh properly signifieth an end so it must be translated from end to end as Vatab. Pagnin Montan. Iun. Chalde the Septuagint read to the same purpose from side to side 2. The middle bar served not to hold the sides together for to that end were the two corner boords which were double but to strengthen the boords and to joyne them one to another therefore there was the like necessitie of this middle bar also in the sides as well as in the end 2. Wherefore the better opinion is unumquodque ex tribus lateribus habuisse talem vâ—ctem that everie of the three sides had such a bar Osiander For this middle barre was one of the five ranke of barres which was in the middest now everie side had these five orders or rankes of barres as is evident out of the text QUEST IV. To what purpose the hookes upon the pillars served Vers. 38. FIve pillars with their hookes c. 1. Some Hebrewes thinke that these hookes served to hang the sacrifices upon which should bee offered upon solemne dayes But that is not like for these reasons 1. The pillars which the first veile did hang before had also hookes vers 36. but thither were brought in no sacrifices 2. If the bloudie sacrifices had hung upon these hookes they would have marred and spotted the veiles 2. Therefore these hookes were to no other end than for the cords to be fastened to whereon the veiles did ride to and fro Oleaster The other questions out of this chapter see handled before chap. 26. 4. Places of Doctrine 1. Doct. That all things ought not to be common among Christians Vers. 3. THey brought still unto them free gifts Whereas the people are willed by Moses to bring their offerings toward the worke of the Tabernacle and afterward when they had brought sufficient they are bid to bring no more this sheweth that all things ought not to bee common among the people of God for then there could not be properly any gift because one should not give of his owne everie one having a like interest in that which was given Marbach 2. Doct. It is lawfull to possesse and enjoy riches ANd further in that some brought jewels of gold and silver and other precious things it is evident that it is lawfull to possesse and enjoy the riches of this world so they be well gotten and charitably used and employed Marbach Abraham was rich not onely in cattell but in silver also and gold Gen. 13.2 and Ioseph was a rich man that begged the body of Jesus Matth. 27.57 3. Doct. Of the right use of riches BUt in the possessing of riches speciall care must be had of the right use of them which is threefold 1. There is a necessarie use of riches either private as in the education of children and other domesticall affaires for he that provideth not for his owne c. is worse than an infidell or publike in civill duties as in paying custome tribute c. Rom. 13.7 and supporting other necessarie charges of the Common-wealth and in Ecclesiasticall as in maintenance of the Ministers of the Gospell Gal. 6.6 2. There is another use of riches in expences non ad necessitatem sed ad honestatem not for meere necessitie but for comelinesse and honestie Diogenes would not allow that any should weare a gold ring or have any other ornaments or feed of any delicate meat or use any costly apparrell But as the Scriptures alloweth diversitie of callings and degrees among men so it condemneth not that everie man in his order in his behaviour apparrell maintenance should bee sutable to his degree so it be done without pride and vaine-glorie as Ioseph being exalted to honour by Pharaoh did weare a gold ring fine linnen and a golden chaine he did also eat and drinke of the best 3. The third use of riches is in liberalitie and beneficence toward the poore with such sacrifices God is pleased Heb. 13. Marbach 4. Doct. The use of Temples and Churches lawfull Vers. 8. THey made the Tabernacle As the Israelites had their Tabernacle so is it lawfull for Christians to have Temples and Churches and peculiar places for the service of God yea we refuse not such places as have beene superstitiously abused in time past to idolatrie so they bee purged from all monuments of superstition The good Kings of Judah did indeed pull downe the houses of Baal and other idolatrous temples because it was not lawfull for them to have any more temples but one namely that at Jerusalem but the case is otherwise now with us Simler 5. Doct. Of the Church of Christ the parts divers kindes and the signes thereof THis Tabernacle was a type and figure of Christs Church which is a company of men acknowledging and worshipping the true God whom Christ doth regenerate and sanctifie here with his Spirit and purposeth afterward to glorifie them in his Kingdome This Church is either universall and generall or particular The universall Church called the Catholike Church comprehendeth the faithfull in all ages times and places and it consisteth of two principall parts of the triumphant Church in heaven or the militant here in earth This militant Church here in earth is said also to be holy and without spot partly by the imputation of the righteousnesse of Christ partly because the righteousnesse thereof is begun here and perfected in the next world It is also the seat of truth because it professeth Christ the foundation of all truth yet is it not altogether without spot in this world It is two wayes considered it is visible when a multitude doe outwardly professe the faith of Christ and in this visible Church there may be many hypocrites and carnall livers the invisible is the company or societie onely of beleevers who are knowne unto God and not unto the world Particular Churches are so said to be in respect of particular countries cities or families which all are in effect but one generall Church as all holding of the same head Christ Jesus This Church is knowne by certaine marks some which are essentiall unto it the preaching of the Word and puritie of doctrine and the right administration of the Sacraments Some which are
inclination toward man appeareth in the Dolphins of the which Plutarch reporteth strange things as how the body of that ancient Poet Hesiode was borne up in the sea by the Dolphins and brought to land and how one Evalus with a virgin which was carried to be sacrificed leaped into the sea and were both preserved beeing supported by the Dolphins Plutarch convivalâ— It is also most strange that Plinie writeth of the Teutyrites that inhabit by Nylus that they are a terror to the Crocodiles and leaping vpon their backes to bring them as captives to the shoare Plin. lib. 8. c. 25. Secondly God by his extraordinary worke and miracle subdueth the fierce and cruell beasts vnto man as when they all came unto Noah in the Arke the lions mouthes were stopped against Daniel the viper had no power to hurt Paul Thirdly this dominion lost by Adam is restored by Christ and the beasts subdued to the faithfull when the Lord seeth it meet as it is said Iob 5.23 The beasts of the field shall be at peace with thee Thus by Gods providence many of his children have beene preserved as Ionas by his faithfull prayer was preserved in the belly of the whale Hierome reporteth or one under his name in the life of Malchus if the story bee true how he being pursued of his cruell master fled into a cave where was hid a lionesse with her whelpes which â—â—irred not at him but as soone as the Pagan entred sending his servant in before they were both soone by the beast dispatched Fourthly man sometime by his strength doth subdue the beasts as Sampson did slay a lion and David a beare or where strength faileth by his wit and policy as Saint Iames saith c. 3.7 The whole nature of beasts and of birds and of creeping things and things of the sea is tamed and hath beene tamed of the nature of man so Augustine saith when all other beasts are tamed by man hee himselfe is tamed of none de Genes cont Manich. c. 18. QVEST. XXXI How all things are said to be good that God made Vers. 13. GOd saw all that hee had made and loe it was very good The Manichees here objected that God created many things hurtfull and pernicious to man as herbs and beasts venomous and noysome many things superfluous whereof man hath no use how then were all things created good Augustine to this objection most fully in this manner answereth 1. God hath made nothing superfluous although we know not the use thereof like as in an artificers shop we condemne not those instruments and tooles which we are ignorant of though wee cut our hands with them 2. Wee need not to complaine of those things which are profitable or superfluous for these hurt not and the other are for our use and by those which are pernicious we are either punished or exercised or terrified usurpa utilia cave perniciosa relinque superflua use the commodious creatures take heed of the pernicious leave those which thou thinkest superfluous de Genes ad liter c. 22. To this answer of Augustine thus much may bee added that these noxious creatures which now serve for the correction of man should not have beene hurtfull if man had not fallen by his trangression and againe they are not now altogether unprofitable for even those creatures which are venomous and not fit for food are yet profitable for medicine There remaineth yet one question of weight concerning the creation of the Angels first it is not doubted of but that God created the Angels Coloss. 1.16 By him were all things created which are in heaven and earth things visible and invisible c. But there are two other questions wherefore Moses omitted the creation of the Angels and when they are thought to have beene created QVEST. XXXII Why Moses omitteth the creation of the Angels FOr the first 1. Moses neither passed over the creation of Angels in silence for feare lest the Israelites should have committed idolatry in worshipping of them as Chrysostome and Theodoret thinke for the Israelites could not be ignorant that the Angels had divers times appeared to their fathers the Patriarkes and so could not bee ignorant of them 2. Neither are they omitted because Moses only treateth of those things which had their beginning with this materiall world but the Angels were created long before the visible world as Basil and Damascene thinke for it shall even now appeare that this is a false supposition that the Angels were created so long before 3. Neither yet is the creation of the Angels comprehended under the making of heaven and the light as Augustine and Beda thinke for this were to leave the literall sense which is to be followed in the history of the creation 4. But the only reason is this because Moses applyeth himselfe to the simple capacity of the people and describeth onely the creation of visible and sensible things leaving to speak of spirituall which they could not understand and this seemeth to be Hieroms opinion epist. 139. ad Cyprian QVEST. XXXIII When the Angels were made FOr the second 1. We neither receive the opinion of those that thinke the Angels to have beene made long before the world as Origen affirmeth tract 35. in Matth and Damascen lib. 2. de fid c. 3. with others For the Scripture testifieth that the evill angels fell as soone as they were created Ioh. 8.44 He abode not in the truth and as soone as the Angels had sinned they were cast downe to hell 2 Pet. 2.4 But before heaven was made there was no hell neither any such distinction of place before the world was founded 2. Neither is their opinion currant that thinke the Angels to have beene created the same day with man as Gennadius and Achacius because of that place Iob 38.7 Where wast thou saith the Lord to Iob when the Starres praised mee together and all the children of God reioyced From hence it is evident that when the starres were made the Angels also had then their being and rejoyced before God which was upon the fourth day of the creation 3. There is a third opinion that the Angels were created when in the beginning God created the heavens Gen. 1.1 August lib. 1. de Genes ad lit c. 4. And whereas it is said that darknesse was upon the face of the deepe Origen thinketh that was the deepe whither the Devill and his Angels were cast This opinion seemeth most probable because together with the heavens were created the heavenly host of Angels c. 21. 148.2 Where the same word tzaba host or army is used QVEST. XXXIV Whether all trees in the beginning bare fruit Vers. 29. I Have given unto you every herb c. It shall all bee to you for meat likewise to every beast of the earth c. Wee mislike the conceit of Beda in Hexemer upon these words that before mans fall every tree did beare fruit fit for food none was barren or unfruitfull because
vestra quam privatim expertus sum ut liberiùs animi mei sensa palam expromerem vestrae enim humanitati sat sciâ— probatur Augustini consilium si quisquam est qui se non audet ingerere ad amicitiam faciendam cum aliquo nostro temporali honore aut dignitate revocetur offerendum est illi quadam commitate submissione animi quod petere per se ipse non audet desino jam plurib molestus esse excessi mensuram epistolae sed non excessi doloris modum ut ait Hieronym precor jam ut qua ipsi fratres conservos miseratione dignemini in terris ipsi abundè cumulatam apud misericordem patrem in coelis inveniatis Vestrae Reverentiae observantiss ANDREAS WILLETTVS THE FIRST BOOKE OF MOSES CALLED GENESIS CHAP. I. The Analysis or Logicall resolution IN this Chapter Moses treateth of the creation of the world first in generall how God created heaven and earth vers 1. then in particular in the rest of the Chapter where wee have the severall workes of God and their severall approbations that they seemed good unto the Makeâ— The severall workes are distinguished into six dayes and in every dayes worke there are foure things to bee observed the authority whereby they are made as v. 3. The Lord said Let there be light c. the obedience of the creature in being made and there was light thirdly the approbation of the Creator v. 4. God saw that the light was good fourthly the distinction of the worke vers 5. The evening and the morning were the first day and so of the rest of the dayes workes Againe the order of the particular creation is this God createth the workes and câ—eatures without sense afterward the sensitive and living creatures the first are either the superiour and celestiall as the light made the first day the firmament the second the contents of the firmament the Sunne Moone and Starres the fourth day or the inferiour creatures as the earth with the trees plants and herbs the third day The sensitive creatures are either unreasonable as the fishes and fowles made the fifth day v. 20. the beasts and cattell made the sixth day or the reasonable creatures man and woman made the sixth day In the framing and bringing forth of man there is set forth first the consultation of the Trinity v. 26. Let us make man c. then the creation wherein is to be considered the substance and forme of mans creation according to Gods owne image v. 27. the endowment of man created in his preheminence and domination over all other creatures vers 28. his increase and procreation bâ—ing forth fruit and multiply his maintenance and preservation vers 29. I have given unto you every herb c. that shall be to you for meat The Genesis or Grammaticall construction where the translations differ v. 1. God created b.g. T.H.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made s bara created heb v. 2. was without forme b.g. T. empty H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible s solitudo vast solitary p. tohu heb 3. moved upon the waters b.g. incubabat did sit upon T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was carried upon c. s. motabat did flutter upon H. p. rachaph 6. the firmament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b.g. H.p.s. expansum the broad or spread heaven T. heb rachang to spread 11. bud and herb b. bud of the herb g. herbam virentem greene herb H. herbam teneram tender herb or grasse T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the herb of grasse s. bud herb p. heb seeding seed g.s. T.p. heb making seed H. apt to seed b. 12. after his kinde and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to his likenesse This is added by the septuagint 18. to rule in the day g. to rule the day b. T.H.p. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to rule the day s.p. heb 20. let the waters bring forth b. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s. bring forth in abundance g. T. bring forth as wormes that is in abundance p. heb sharats 29. every tree b.g. T.p. heb gnets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lignum every kinde of wood bearing fruit s. H. 3. The Exegesis or Theologicall explication of doubtfull questions and obscure places QVEST. I. What the heaven and earth was created in the beginning vers 1. Vers. 1. IN the beginning God made heaven and earth c. 1. Moses here doth not onely generally or summarily set downe the creation of the world which afterward is described in particular which was the opinion of Chrysostome remembred by Augustine lib. 2. cont Manich. c. 3. 2. Nor yet doe we understand a certaine first matter whereof the heaven and earth were afterward made as Augustine seemeth to thinke lib. 1. Genes cont Manich. c. 7. and one Philastrius Bishop of Brixia doth affirme it to be heresie to say that this was the element of the earth afterward created but another earth as the matter whereof other things were made catalog haeres 3. Neither yet do we approve the opinion of the Schoolemen which by the heaven understand only Coelum empyreum the highest heaven above the starrie skie the seat of the Angels and blessed Spirits and by the earth a confused substance whereout other things were formed afterward of which opinion were Alcuinus Rabanus Lyranus Tostatus Catharinus with others for Moses specially intendeth to set downe the creation of things visible and David expounding Moses speaketh of these heavens here created which should perish Psal. 102.25 which are not those highest heavens subject to no change 4. Neither yet doe wee here exclude the creation of those invisible heavens with Mercerus but in this word comprehend as well the invisible as visible heavens Colos. 1.16 Iun. 5. This heaven and earth then here mentioned to bee created in the beginning are the same heaven and earth which are now comprehending the generall matter and seed whereout all other things in heaven and earth were made first created in the matter afterward perfected in forme and lastly beautified with their ornaments this then was the order of the creation First the same heaven and earth were created in a confused substance and unformed matter then the forme was added in the first and second dayes workes Lastly the ornaments produced as trees and plants and beasts in the earth starres in the skie fishes in the sea fowles in the aire Thus S. Paul expoundeth Moses that God made the heaven and earth Act. 14.15 God made the world Acts 17.24 so that this heaven and earth first made was no other than the world though not yet set in perfect order Of this opinion are Basil Ambrose Theodoret and most of the ancient Writers QVEST. II. What beginning Moses speaketh of Vers. 1. IN the beginning c. 1. This is neither to be understood as Iohn saith in the beginning was the word for there hee speaketh of a beginning without a beginning that is from everlasting but this was the
verse the negative particle lo not must be supplyed which is but once in the beginning of the verse expressed This interpretation we preferre before either that of the Hebrewes 1. who referre this verse to that which followeth and joyne it not with that which goeth before but make this sense that as yet there were no plants or herbs that appeared above the earth but lay yet hid till God sent raine whereby the earth was prepared for the creation of man and the plants watered so R. Sel. But this is a vaine conceit for upon the third day trees were made which appeared above the earth and the earth having beene so lately covered with the waters was yet moist enough 2. Either that of Eugubinus who saith it rained the second day and then the plants were brought forth the third for upon the second day the waters were gathered together from covering the earth so that no raine was then needfull 3. Mercerus distinguisheth the times the 5. verse hee understandeth of the first growing of the plants in the creation which was done without raine or dew but the 6. verse hee referreth to that ordinary course which God appointed afterward by dewes and raines to refresh the earth 4. Musculus will have the 6. verse of the ascending of vapours to be understood of the very time of creation that God used those helps of nature but this were to tye God unto meanes wherefore I take it with Iunius to be an explanation of the former verse that it had neither yet rained nor any mist had ascended when God onely by his word caused the plants to grow out of the earth this is the exposition of R. Saadia which Kimâ—i preferreth before all the rest QVEST. IX Whether Paradise were terrestriall Vers. 8. THe Lord planted a garden eastward in Eden c. Hierome readeth for eastward à principiâ— from the beginning whereas the word is Kedem the East translated by the Septuagint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that Hieromes conceit that God made Paradise before the heaven and earth tradit in 2. gen is grounded upon the false interpretation of this place and how could Paradise which was upon the earth be planted before the earth was founded 2. Their conceit is removed that imagine Paradise to bee no terrene or corporall place but to be spiritually understood as Philo lib. de mund opâ—fic and Origen whom Epiphanius confuteth by this reason that where there are true rivers as Euphrates which is confessed of all to bee one of the rivers of Paradise where were also very trees and plants there Paradise must bee a terrestriall place epist. ad Ioann Hierosâ—l 3. Neither can the whole earth be taken for Paradise as some have thought because it is said here to bee planted in Eden which was the name of a speciall country Esech 27.23 Harah Canneth Eden are joyned together QVEST. X. Where Paradise was situate LIkewise for the situation of Paradise 1. it was neither in a remote place beyond the Ocean which opinion is attributed to Ephrem 2. nor a place higher than all the earth Damasc. lib. 2. de fid orthodox c. 14. 3. nor next unto heaven as Rupertus de Trinitat c. 37. 4. nor reaching up to the Moone as some other have imagined 5. nor in the aire though not so high as the Moone as Alexander Hales and Tostatus 6 nor under the Equinoctiall Bonavent in 2. senten c. 17. for these rivers Tigris and Euphrates which flowed out of Paradise and the country Eden where Paradise was came not neare the Equinoctiall and they are knowne to be in Asia not in any remote and unknowne countrey in earth not in the aire or next to the Moone All these are ridiculous childish fancies and need no long confutation QVEST. XI Of the tree of life Vers. 9. THe tree of life c. 1. This was a visible tree planted in the midst of Paradise in a visible place not spiritually or allegorically to be understood as Origen thinketh 2. neither is it called the tree of life because it was able to give immortality and to preserve from death for ever as Tostatus or onely because it was able to preserve man from death till such time as hee should bee translated to immortality as Scotus in 2. lib. sent dist 19. qu. 1. and Thomas with others 4. Neither need it bee disputed whether the tree of life had this power to preserve from death by a supernaturall gift as Bonaventure or by a naturall faculty as Hugo Thomas Pererius upon this place 5. For it is evident that this tree had no power to give immortality at all by the taste of the fruit thereof 1. because that no corruptible food can make the body incorruptible but the fruit of this tree could not nourish nature without corruption and alteration and without nourishment it could not give life to the body 2. Againe man had by his creation power given him to dye if he had not sinned wherfore immortality was the gift of his creation not effect of the eating of the tree 3. And if it could have giveÌ„ immortality it must have had a power to preserve from sin for by sinning man became mortall so that if it could not defend him from sin it was no more the tree of life in regard of the effect than any other tree of the garden for if he had not sinned he should not have dyed what fruit soever he had eaten of that only tree of knowledge of good and evill excepted 6. Then our opinion is this that it was called the tree of life not so much for the operation though we confesse it might give strength and vertue also to the body Mercer but chiefly for the signification because it was both a signe of life received from God and a symbole of Christ who is our true life and herein we approve rather the opinion of Augustine Eugubinus in Cosmopeia who thinketh it was called the tree of life not effective but significative not effectually but significatively as a signe of true immortality which he should receive of God if he continue in obedience First it is the tree of life as the other was of knowledge of good and evill which was not so called because it gave knowledge but was a seale unto them of their miserable knowledge which they should get by experience in their transgression Magister lib. 3. distinct 17. therefore the tree of life must be so called because it was a seale and pledge of life secondly thus the Scripture significatively and simbolically expoundeth the tree of life Prov. 5.18 Wisdome which is Christ is a tree of life Revel 2.7 To him that overcommeth will I give to eat of the tree of life see more of this Synops 17. cont err 5. QVEST. XII Of the tree of knowledge of good and evill vers 9. THe tree of knowledge of good and evill First we affirme that this was a visible materiall tree not
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
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
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
and blesseth God he blesseth neither bread nor wine the Preist blesseth and halloweth the cup. 4. He bringeth forth bread and wine to Abraham the Priest onely delivereth bread to the people and keepeth backe the cup. 5. Melchisedeck brought bread and wine in substance as is touched before the Masse-priest saith their substance is changed 6. Melchisedeck worshippeth God not the bread and wine the Masse-priest adoreth both So that in truth this example of Melchesedeck if they will stand to their tackling maketh altogether against the popish Masse sacrifice and nothing for it 4. Confut. Wherein Melchisedecks Priesthood consisted WHerein then the comparison holdeth betweene Christ and Melchisedeck the Apostle sheweth Heb. 7. 1. As Melchisedeck is interpreted a King of righteousnesse so our blessed Saviour was indeed a King of righteousnesse Isay. 11.4 With righteousnesse shall he judge the poore 2. Melchisedeck was King of Salem that is of peace Heb. 7.2 so the Messias is a Prince of peace Isa. 9.6 3. Melchisedeck was without father or mother that is they are not mentioned in the story but Christ was truly without father as he was man and without mother as God 4. Melchisedeck was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without genealogie so none can declare Christs generation as he is God Isa. 53.8 5. Melchisedeck had no beginning of his life or end of his dayes that is expressed in the Scripture but Christ the word is truly without beginning being from all eternity neither shall he have any end He is Alpha and Omega the beginning and the end Revel 1.8 6. As Melchisedeck was both a King and a Priest so our Saviour is Prince of all the Kings of the earth Revel 1.5 and he is our great high Priest Heb. 4.14 7. But especially in these three points following did Melchisedeck resemble our Saviour as Melchisedeck was not a Priest anointed with any materiall oyle as Aaron but declared so to be by Gods owne mouth and the testimony of the spirit so Christ was anointed by the spirit of God Luk. 4.18 and made a Priest by an oath The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 7.21 8. As Melchisedeck was greater than Abraham for he blessed him and than Levi that payed riches in Abrahams loynes Heb. 7.4.9.10 so the Priesthood of Christ is greater than the Priesthood of Aaron 9. But herein most of all is Melchisedeck likened to the sonne of God because he received his Priesthood from none nor passed it over to any other in like manner as Christ succeeded none so neither doe any succeed him but he endureth ever and hath everlasting Priesthood Heb. 7.24 Object As Christs Priesthood is everlasting so it was necessary that he should have a sacrifice which should continue for ever 1. Which cannot bee the sacrifice upon the Crosse for that was but once done 2. Therefore it can be no other than the sacrifice of the Eucharist 3. neither doth it suffice to say that the efficacie or vertue of his sacrifice upon the Crosse continueth for ever for in this sense Noahs sacrifice might be said to be eternall because the efficacie of it remaineth still in keeping the world from being destroyed by water Perer. disp 7. in 14. Genes Answ. 1. But the Apostle sheweth the contrary that the once oblation of Christs body is that everlasting sacrifice of our high Priest Heb. 10.14 With one offering hath he consecrated for ever them that are sanctified 2. But the dayly sacrifice of the Masse it cannot be the Apostle saith which needed not dayly as those high Priests to offer up sacrifice Heb. 7.27 that cannot be an everlasting sacrifice which is dayly renewed and the sacrifice offered in the Church shall determine with the militant state thereof in earth and therefore cannot be everlasting 3. Noahs sacrifice procured no eternall or spirituall but a temporall benefit though to continue while this world lasteth and Christs sacrifice gave that durable force to Noahs sacrifice which was a figure thereof therefore Noahs sacrifice cannot be called everlasting or himselfe an everlasting Priest seeing that efficacie was not in himselfe or his sacrifice but in Christ the everlasting Redeemer and Priest 6. Places of Morall observation 1. Observ. Light afflictions goe before heavy judgements Vers. 2. THese made warre with Bala king of Sodom c. The Lord before he purposeth to bring an utter destruction upon any doth first admonish them with light punishments so he healeth with Sodome first they are scourged by these foure Kings of the East but seeing they received no warning thereby afterward the Lord rained upon them fire and brimstone Perer. We learne then that we should not neglect the gentle corrections of God lest they draw on heavy judgements thus God dealt with his owne people who were chastised sometime by a famine by the sword by the pestilence but when none of these would serve they were swept away and carried into captivity 2. Observ. To dwell among the wicked is dangerous FUrther in that Lot was carried away with the Sodomites we see that good men may together with the wicked taste of temporall judgements and what a dangerous thing it is to have any habitation or dwelling among the ungodly Muscul. therefore the Scripture saith Goe out of her my people that ye be not partakers in her sinnes that ye receive not of her plagues Revel 18.4 3. Observ. Rebellion no not against hard governours is to be attempted Vers. 4. TWelve yeares were they subject c. but in the thirteenth they rebelled first we see the justice of God in punishing the wicked life of the Sodomites with a tyrannicall government so the Prophet pronounceth this a curse upon the ungodly set thou a wicked man over him Psal. 109.6 Beside God punisheth the Sodomites for their rebellion where then a government is established though it be hard and unjust nothing is tumultuously to be attempted against it as the Lord commandeth that the King of Babylon who was but an hard Lord should be served and obeyed Ier. 27.8 Calvin 4. Observ. Riches evill gotten commeth to an evill end Vers. 12. THey tooke all the substance of Sodome c. They which used not their wealth to the good and comfort of the poore as the Sodomites did not Esech 16.49 doe heape it up to bee a prey for the enemie Calvin so the King of Babel boasteth That as a nest he had found the riches of the people Isa. 10.14 which they had first wrongfully scraped together 5. Observ. Gods enemies and the enemies of our Church our enemies Vers. 20. WHich hath delivered thine enemies c. Lots enemies are called Abrahams enemies and so indeed wee should account the enemies of Gods people and Church our enemies though in particular they have not hurt us Luther So the Prophet saith Doe not I hate them that hate thee c. I hate them with an unfained hatred as though
faith Rom. 4.11 as also analogicall in representing the Sacrament of Baptisme that should come in the place thereof So the Apostle collecteth In whom ye are circumcised with circumcision not made with hands c. in that ye are buried with him through baptisme Coloss. 2.11 12. he maketh circumcision and baptisme one to answer another QVEST. V. How circumcision is said to be eternall Vers. 13. MY covenant shall be in your flesh for an everlasting covenant c. It is called everlasting not because simply this signe was to endure for ever as some thinke that for this cause circumcision yet remaineth among the Jewes who are now usurpers of this ceremonie which by right is extinguished in Christ. But it is said to be eternall 1. conditionally and according to the nature of the subject that so long as the covenant indured whereof it was a signe so long the signe should remaine but the first covenant or testament being determined in Christ the date also of the signe is expired 2. It is eternall in respect of that which it signified which is indeed eternall the grace of God in Christ Calvin 3. It may be said to be eternall in respect of the perpetuall supply thereof namely baptisme which shall continue while the Church hath a being on earth Mercer QVEST. VI. Why circumcision was to determine in Christ. NOw further whereas the Jewes calumniate the Christians because they have abrogated circumcision it shall appeare by these reasons that at the comming of Christ circumcision in right was to cease 1. Chrysostome yeeldeth this reason that circumcision being given to the Israelites as a marke of separation and distinction from other Nations this marke was no longer to bee in use than while such separation continued But now in Christ as the Apostle saith There is neither Iew nor Grecian Galat. 2.28 the wall of partition is taken away therefore the badge of this separation should likewise be removed 2. The signe was to endure no longer than the covenant whereof it was a signe but the covenant is abrogated as the Apostle alleageth out of the Prophet Behold the dayes will come saith the Lord that I wil make with the house of Israel a new testament c. Heb. 8. vers 8. and so he concludeth vers 13. In that hee saith a new testament he hath abrogated the old 3. The Apostle thus reasoneth if the Priesthood be changed of necessity then must be a change of the Law Heb. 7.12 If all the ceremonies of the Law at the change of the Priesthood must be altered then circumcision also among the rest for if circumcision remained the whole Law should still be in force Galat. 5.3 He that is circumcised is bound to keepe the whole Law 4. The externall circumcision of the flesh was a type of the internall circumcision of the heart wrought in us by Christ the bodie now being come the spirituall circumcision the shadow that is the carnall should cease as Ambrose saith oportuit circumcisione ex parte fieri ante ejus adventum qui totum hominem circumcidere post cessare It was meet that circumcision in part should be kept before he came which should circumcise the whole man and then to cease Epist. 77. 5. Lastly the same Ambrose giveth this reason Donec pratium pro omnib hominib dominici sanguinis effusione solveretur opus fuit singulorum sanguine c. till the price in shedding of Christs bloud was payed for all men it was fit that every mans bloud should be shed to fulfill the rite and custome of the Law but after Christ had suffered there was no more need of circumcision in every mans bloud Cum in Christi sanguine circumcisio universorum celebrata sit When in Christs bloud the circumcision of all men once for all was celebrated QVEST. VII Why the fore-skinne was commanded to be circumcised Vers. 11. YE shall circumcise the fore-skinne of your flesh 1. Two speciall reasons may be alleaged why that part which was the instrument of generation was commanded to be circumcised first because the promise was made to Abraham that in his seed all Nations should be blessed the Messiah was promised to come out of Abrahams loynes Calvin Secondly the signe was there placed to shew the corruption and contagion of mans nature that there the remedy should be ministred where the disease reigned Muscul. Ambrose addeth a third reason Vt iiâ— quâ— ignobiliora membra putarentur majorem honestaâ—em circundarent That upon those parts which seemed more base or vile more comelinesse should be put on 2. Some might be borne circumcised by nature as the Hebrewes doe affirme of Sem that hee was so borne but of this assertion there is no ground the other is naturall yet but rare 3. Likewise when the foreskinne was circumcised once it might by art be drawne over againe as Epiphanius collecteth out of Saint Paul 1 Cor. 7.18 If any man be called being circumcised let him not gather uncircumcision and mention is made of some 1 Maccab. 1.16 that renounced circumcision and made themselves uncircumcised It was also an usuall thing as Epiphanius witnesseth for the Samaritans to circumcise againe those that came from the Jewes and Jewes such as came from the Samaritans this practice of drawing againe the fore-skinne that was circumcised is thought by Epiphanius to have beene invented by Esau to deny his profession and to raze out his circumcision ex Pererie QVEST. VIII Why circumcision was tyed to the eighth day Vers. 12. EVery man childe of eight dayes old c. Why circumcision was tyed to the eighth day these reasons are yeelded 1. Chrysostome alleageth these two because that circumcision in infants their bodies being not yet come to the growth might be better endured and with lesse danger as also to shew that the circumcision of the body did not profit the soule seeing infants had no understanding of that which was done but was a signe onely of grace hom 39. Genes 2. Others doe make a mystery of it referring this eighth day to the resurrection of Christ who rose upon the eighth day by whom we have circumcision sic Augustine lib. 16. de Civit. Dei cap. 26. 3. But the best reason is this because the infant before the eighth day was not of sufficient strength to endure that paine and therefore it was provided that young cattell should be seven dayes with the damme before they were offered Levit. 22.27 because they were yet but tender And againe it was not fit to deferre circumcision longer because the body of the infant waxing stronger should be put to the more paine Perer. Calvin 4. Circumcision was not upon any occasion then to be ministred before the eighth day but infants dying without circumcision might have inwardly supplyed that which was outwardly wanting by the grace of election and force of Gods covenant made to the faithfull and their seed 5. Yet necessity so urging circumcision might be
of God so he moved Ioseph to declare them 2. Iacob did not herein dissemble in seeming to rebuke Ioseph for the contentment of his brethren Iun. Calvin but he did indeed rebuke Ioseph as not yet perceiving the mysterie of these dreames yet presently came to himselfe and considered more deeply of them as it followeth vers 11. His father noted that saying Mercer QUEST XII How Iosephs mother being dead is said to fall downe unto him Vers. 10. SHall and thy mother and thy brethren come indeed and fall on the ground c. 1. Neither is it like that Rachel Iosephs mother was alive at this time as thinketh Oleaster Cajetaneâ— for Rachel was dead before Iacob came to Hebron and as yet while Rachel lived Benjamin was not borne of whom shee died in travaile so that then there could not be an eleven brethren beside Ioseph which are signified by the eleven starres 2. Neither was this fulfilled in Iosua who was of the tribe of Ephraim of Ioseph to whom indeed the Sunne obeyed by standing still as some Hebrewes for Iacob understandeth not the Sunne literally but figuratively of himselfe and so Ioseph also aplieth these dreames to himselfe and his brethren Genes 42.9 3. Neither yet is it so fit to understand Bilhâ— Rachels maid who was Iosephs reputed mother Ramban thinketh it improper that a concubine should be resembled to the moone 4. And it is more unfit with Rupertus to drive this storie to an allegorie that by the Sunne we should understand the Saints in heaven and by the Moone the militarie Church in earth that all bow unto Christ prefigured in Ioseph 5. Neither doth Iacob speake ironically hereby shewing the vanitie of Iosephs dreame as though his mother should be fetched out of her grave to doe him homage as Lyran. Perer. for Iacob himselfe noted these things and held the dreames not as vaine but as serious matters 6. Wherefore the name of mother is to be understood of her which was then mother of the family whether Leah or any of the other then living Mercer QUEST XIII How Iacob and Iosephs mother did obeysance to Ioseph in Egypt BUt a further question here ariseth how this was fulfilled that Iosephs father and mother reverenced Ioseph 1. For Iacob the case is plaine not that he personally worshipped Ioseph as some doe expound that place Genes 47.31 He worshipped toward the beds head for Iacob there did not worship Ioseph but praised God nor yet did Iacob then onely reverence Ioseph when he sent presents unto him as unknowne by his sons into Egypt Per. but Iacob did reverence Ioseph not in bowing or humbling himselfe unto him but in acknowledging and reverencing in him that high place to the which the Lord had called him 2. Iosephs mother is said to reverence him not only because he was of her posteritie in Benjamin honoured or in respect of the possibilitie or likelihood that even his mother if she had been in Egypt as his brethren were before Ioseph had discried himselfe might have fallen downe before him it is not unlike but that either Leah or some other that was the mother of the family went downe into Egypt with Iacob though it be not expressed because the women in that account are not numbred and so together with the rest might doe obeysance to Ioseph QUEST XIV Of Sechem where Iacobs sonnes kept their sheepe Vers. 12. THey went to keepe their fathers sheepe in Shechem 1. This was not another Shechem beside that Citie which Simeon and Levi put to the sword as some Hebrewes think for though it be a good space distant from Hebron they might raunge thither to finde out pasture for their Cattell as Laban and Iacob kept their flockes three dayes journey asunder neither need they to be afraid of the inhabitants because of the blood shed in that place seeing that Shechem was now become Iacobs possession and the feare of him fell upon the cities round about 2. This Shechem was a notorious place for divers accidents there done in this place Simeon and Levi committed that bloodie exploit there Ioseph was sold there Ieroboam divided the kingdome 1 King 13.25 in Dothan not farre from thence the Prophet Elizeus was when the king of Aram sent a great hoast to take him 2 King 6.13 3. It is evident by this place that Salem is not a proper name of a place and the same with Shechem as some doe reade Gen. 33.18 for here Iacob sendeth Ioseph to Sechem to see if they were shelem in safety or in peace QUEST XV. What man it was that did meet Ioseph being out of his way Vers. 17. THe man said they are departed hence c. 1. This was a man and not the Angel Gabriel as the Hebrewes imagine for it appeareth he was one that knew his brethren and was present when he heard them say they would goe to Dothan 2. Neither need we curiously with the Hebrewes to refer this their departure to the inward disposition of their minde that they were departed from all brotherly affection toward Ioseph the words are plaine enough that he meaneth their changing of place Mercer QUEST XVI Why they call Ioseph dreamer Vers. 19. BEhold this dreamer commeth The Word is Lord or master of dreames 1. They either so call him because dreames were usuall with Ioseph Mercer 2. Or for that as the property of envious men is they doe aggravate the matter beyond the truth and make it more than it is Thom. Anglic 3. Or they so called him as the author and inventor of dreames Vatab. 4. As also in respect of the matter or object of the dreames which made Ioseph Lord over his brethren Iun. QUEST XVII Of the consultation of Iosephs brethren to kill him Vers. 20. COme let us kill him c. 1. The Hebrewes imagine that they had purposed to destroy him while he was a far off by setting dogs upon him to worry him but it seemeth that this was their first consultation to kill him and to cast him into a pit Mercer 2. Their excuse was ready to say some evill beast had devoured him for that country abounded with wilde beasts as Lions 1 King 13. the man of Iudah was slaine by a lion and bears 2 King 2.42 children that railed upon the Prophet were rent asunder of them 3. Herein as Prosper well noteth the Patriarkes conspiring Iosephs death were a figure of the Iewes that took counsell to put our blessed Saviour to death 4. But although they herein sustained the person of the Iewes in figure they are not excused from sinne as Ambrose seemeth to insinuate Subierunt personam peccatoris populi ut gratiam acciperent Redemptoris certe culpam abolevi-graâ—ia c. They did beare the person of the sinfull people to receive the grace of the Redeemer certainly grace hath blotted out the fault their fault was no doubt remitted but first we must yeeld the same to have beene committed QUEST XVIII Of Rubens
be warned that they offend not in the like as this correction imposed upon Simeon and Levi was for the admonition of their brethren and posterity 3. That men feeling the justice of God in their due corrections may flee unto Gods mercy and the promises of God in Christ as Adam when he received the sentence of death for his transgression had also the promise of the Messiah given him Mercer 2. Confut. Against popish 〈…〉 SEeing then that corrections remaining after the forgivenesse of sin are to make ourselves and others more cautelous this is no ground for the Popish purgatory paines which are not visible and so serve not for the example of others neither are they availeable unto godly repentance for the which there is no place after this life Mercer 3. Confut. Peter not the chiefest of the Apostles because first 〈◊〉 Vers. 3. RVben mine eldest sonne This is to be observed that the twelve Patriarks are not rehearsed in the same order here as before Gen. 30. and Genes 27. and afterward Numb 1. 〈◊〉 33. yet 〈◊〉 these places Ruben is named first but not alwayes sometime Iudah is named before him as Numb â— 2 As then this were but a simple argument for the preheminence of Ruben before his brethren because he is in most places named first being the eldest so as simply doe the Papists conclude for Peters supremacie before the other Apostles because he is commonly named firsts which was rather because of his Eldership than any priority before the rest neither is he alwayes named in the first place for Galat. â—9 〈◊〉 is named before him 4. Confut. The bookes of Iudith and Tobie not canonicall Vers. 5. SImeon and Levi brethren in evill Hence it may appeare that the booke of Iudith is not Canonicall because there this fact of Simeon is commended cap. 9.2 which here Iacob condemneth and accurseth It satisfieth not to say with Dyonis Carthusian that the fact of Simeon and Levi in respect of the Sichemites was just but unjust in respect of them who brake their faith and covenant for Iudith commendeth their zeale which were moved with thy zeale v. 4. Neither is Lyranus and Pererius answer sufficient 1. For Iudith in that place commendeth also the manner of the fact and saith that God did put the sword of vengeance into their hand vers 2. and Iacob here curseth their very affection and zeale wherewith they were first moved Cursed be their wrath for it was cruell and further whereas Iudith doth set it downe as a reward of their zeale Thou gavest their Princes to the slaughter Iacob even therein doth accurse For in their wrath they slew a man It is evident then that the booke of Iudith was not written by the spirit of God because it commendeth that which is here condemned Seeing also Iacob remembreth Sampson in Dan Mordecai and Esther in Benjamin Barak in Nepthali it is like that Tobie also under Nepthali and Iudith in Simeon should not have beene forgotten if their stories were of like truth 5. Confut. The Pope succeedeth not Christ in this Kingdome Vers. 10. THe scepter shall not depart from Iudah Pererius applieth this to the kingdome of Christ that is his Church which shall endure for ever and so shall the Pope Christs vicar saith he who succeedeth Christ as the sonne doth the father in his authority and dignity in Gen. 49. numer 58. Conâ—â—a True it is that of Christs dominion there shall be none end and that he will alwayes have a Church upon the earth But the Pope which is the Antichrist is no successor to Christ but an usurper of his kingdome he is Christs son as the Jewes boasted they were Abrahams sonnes but Christ telleth them plainly They were of their father the Devill if ye were Abrahams children saith our Saviour ye would doâ— the workes of Abraham Iohn 8.39.44 So the Pope is his sonne whose doctrine he followeth but to forbid to marry and to teach to abstaine from meats as the Pope doth are the doctrines of Devils 1 Tim. 4.1 2. 6. Confut. Antichrist shall not come of Dan. Vers. 17. DAn shall be a serpent by the way c Divers of the ancient Writers upon this place did ground their opinion that Antichrist should come of Dan and therefore they say that tribe is omitted Apocal. 7. and this Pererius holdeth a probable opinion and worthy of credit Conâ—r 1. By this meanes that which Iacob pronounceth as a blessing upon Dan they turne to a curse and whereas Iacob speaketh of one that should be a deliverer of his people which some doe fitly apply to Sampson they would have him point out an enemy and adversary to the Church of God 2. The tribe of Dan was dispersed a thousand yeeres before Antichrist appeared in the world 3. Dan is omitted in the Apocalypse because of the idolatry which began in that tribe wherein Antichrist doth imitate him though hee come not of his stocke so likewise is Simeon omitted in Moses benediction Deuter. 33. yet they will not â—nferre that Antichrist should come of that tribe as Simeon is omitted by Moses for his evill example so Dan is by Iohn for his idolatry 7. Confut. Against Limbus 〈◊〉 Vers. 25. WHo shall blesse thee with the blessings of the deepâ—◠〈◊〉 lieth beneath Pererius maketh Ioseph here a type of Christ whom the Patriarks blessed and praised in the lake or Limbus in the deepe beneath whom he delivered from thence numer 1â—5 Contra. 1. These are but weake arguments of such weighty matters that are taken from types and figures â— Iacob speaketh here of temporall blessings of the wholesome aire pleasant dewes fruitfull ground and nourishing springs in the deepe below they are therefore unproperly applied to spirituall 3. Neither shall he ever be able to prove that the Patriarkes were shut up in the deepe below seeing that the rich man in hell looked up and lift up his eyes to Lazarus being in Abrahams bosome Luk. 16. it was then a place above not in the deepe beneath 8. Confut. What it is to be gathered to his people Vers. 33. WAs gathered to his people 1. Burgensis will have this people to be the fathers in Limbus to whom Iacob went so also Lyranus Contra. 1. Henoch was of this people to whom the Patriarks went after death but hee was not in Limbus hee was taken up to heaven and walked with God 2. Abraham went to his fathers in peace Gen. 15.15 that is with joy and comfort but what comfort is there in Limbus a lake and dungeon of darkenesse 3. Wherefore to be gathered to his people is not to be joyned to the Angels as gloss interlinear for Abraham is said to goe also to his fathers but the Angels were not his fathers neither is this phrase all one as to say he slept with his fathers or went the way of all flesh or changed his life as Perer. Mercer for Ismael is said also to goe to his people Genes â—5
the preposition in is taken in the Latine And the circumstance of the place sheweth it to be so for the Angell of Iehovah which spake to Zacharie was the man that stood among the myrrhe trees called the Angell of Iehovah that stood among the myrrhe trees v 10.11 If he were among the myrrhe trees then was he not in Zacharie to speak within him and if Angels could speake to the heart it must needs follow that they know the heart which is contrary to the Scriptures for God onely knoweth the hearts of all men 1 King 8.39 And whereas the Lord himselfe speaketh to the heart herein the ministry of Angels should be superfluous Further also if the other reading be admitted that the Angell spake in the Prophet it was no created Angell but the great Angell of Iehovah the Mediatour of the covenant Christ Jesus who maketh intercession for his people as here in this place this Angell saith unto the Lord O Lord of hostes how long wilt thou be unmercifull to Ierusalem c. vers 12. and then it followeth in the next verse The Lord answered the Angell that talked with me with good and comfortable words Beside that it was the great Angell of Iehovah the Mediatour the commander of other Angels it appeareth vers 12. The other Angels which were sent abroad into the world returne their message unto him They answered the Angell of Iehovah and said c. We have gone thorow the world c. This Angell of Iehovah could talke within and to the heart of the Prophet as in the dayes of his flesh he could descrie the very inward thoughts and reasoning in the mind Mark 2.8 3. But that God himselfe Iehovah Christ the Mediatour both of the old and new Testament was the giver of the Law and that it was he himselfe that talked with Moses by these reasons it is made plaine 1. Because he is called Iehovah vers 2. Iehovah came downe upon mount Sinai which is proprium essentiale nomen Dei nunquam ad creaturas transfertur c. which is the proper and essentiall name of God and is never transferred to any creature Calvin in 3. ad Galat. Tostatus thinketh otherwise that an Angell sometime in the old Testament appearing in the person of God is not onely called God but Dominus Lord also quaest 6. in Exod. But herein he is deceived the Angels indeed are called Elohim God which title is sometime given unto men and excellent persons here as Judges are called Elohim Gods Exod. 22.28 And as Dominus Lord is the interpretation of Adonai so also it is given unto Angels and unto men as Abrahams servant calleth him Adonai his Lord or master Gen. 24. But as Iehovah is translated Dominus the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as both the Latine and Septuagint interpret so it is not competible to any but unto God The Lord saith it shall be his name for ever Exod. 3.15 Neither can it be shewed thorowout the whole bodie of Scripture that the name Iehovah was ever given unto any but unto God onely 2. Moses himselfe saith that Iehovah spake unto you out of the middest of the fire Deut. 4.11 It was the voyce then of God himselfe Deut. 4.12 Simler 3. Another reason may be taken from the office of Christ who was the Mediatour both of the old and new Testament as the Law is said to bee ordained by Angels in the hand of a Mediatour Galath 3.19 which though Beza contend to be understood of Moses yet the exposition of Chrysostome and Calvine upon that place is to bee preferred which interpret it of Christ both because of the words following A Mediatour is not of one that is but both of Jewes and Gentiles But Moses was not the Mediatour of the Gentiles as also the title of Mediatour betweene God and man in the new Testament is given onely unto Christ 1 Tim. 2.5 So Chrysostome Mediatorem hic appellat Christum declarans quod ipse ante legem fuerit legem tulerit He calleth Christ the Mediator declaring that he was before the law and that he gave the law And Origen thus expoundeth the same place In fine seculorum homo factus est Iesus Christus sed ante hunc manifestum â—n carâ—e adventum mediatour quidem erat hominum sed nondum erat homo In the end of the world Iesus Christ became man but before his manifestation in the flesh he was the mediatour of men though yet he was not man Wherefore that is a sound assertion of master Calvine Nullam abusque mundi initio Dei fuisse communicationem cum hominibus c. That there was not from the beginning of the world any entercourse betweene God man but by the intercession of the eternall wisdome of God the Son of God That as he is now the Mediatour of intercession reconciliation so he was alwayes of instruction and doctrine And so that saying of Ambrose may conclude this point Quis tantus esset dux qui prodesset omnibus nisi ille qui supra omnes est quis me supra mundum constituereâ— nisi qui major est mundo Who is so great a Captaine to profit and do good to all but he which is above all who should set me above the world but he that is greater than the world Lib. 4. in Luc. Seeing then the morall law was given to profit all people and not the Jewes onely and to remaine as a rule of righteousnes as long as God hath his Church upon earth Moses could not be that mediatour of the law which was but the Captaine of that one people but he which is the Prince and Captaine of the whole Church of God forever 4. But that place will be objected Heb. 2.2 If the word spoken by Angels was stedfast c. In which words the Apostle seemeth to affirme that the law was uttered and delivered by the Angels This place is diversly expounded 1. Some by Angels understand the Priests Prophets and other Ministers of the old Testament as Chrysostome toucheth this exposition upon the like place Galath 3.19 that the law was ordained by Angels But this interpretation cannot stand for the Apostle sheweth afterward what Angels he speaketh of He hath not put in subjection unto the Angels the world to come vers 5. 2. Some by Angell understand Christ Simler But the Apostle speaketh of Angels in the plurall And the Apostle compareth together the word spoken by Angels and the word preached by the Lord himselfe which comparison will not hold if the Lord Christ should be understood to be the Angell by whom the law was spoken 3. Some thinke that the thunder and lightning and voyce of the trumpet were caused by the ministerie of Angels but the voyce which delivered the law was from God himselfe Simler But the Apostle saith more that the word was spoken by the Angels 4. Some applie this text to the whole ministration of the old Testament
the name of God in vaine quia habent quandam connexionem ad Deum for they have a certaine connexion unto God and a certaine kinde of adoration belongeth unto them Tostat. qu. 7. Answ. 1. The argument followeth not the name of Saints is not to be irreverently used therefore wee must sweare by them for neither is the name of the Prince to be abused yet it is not lawfull to sweare by it there is a meane betweene swearing by a name and profaning or abusing of it 2. The reverent using of the names of Saints dependeth not upon any adoration due unto them or upon any connexion unto God by any kind of worship but upon that bond and connexion of love which we owe unto them as the Ministers and servants of God as our Saviour Christ saith of his Apostles Hee that despiseth you despiseth me Luk. 10.16 So that this despising or contempt offered to the Ministers of Christ is rather a breach of the fift Commandement in the second table than of this which only prescribeth our reverence and duty toward God 2. Controv. Against the Romanists that say faith is not to be kept with Hereticks 2. THe Romanists have another position that faith is not to be kept with Heretikes for so contrary to the safe-conduct given by the Emperour to Iohn Hus and Hierome of Prage in the Councell of Constance they condemned them to death and for the justifying of this fact they further alleage that it belonged unto the Magistrate to punish Heretikes having them in his power Ex Simlerâ— Contra. 1. They having the chiefe Magistrates licence to goe and returne safely were free and privileged persons and so exempt from the Magistrates power and jurisdiction 2. Neither shall they ever bee able to prove them to have beene Heretikes 3. Under this pretext and colour oathes shall be of no force or validity among men which would be a great hindrance and prejudice to humane society 4. And by this meanes Gods name is blasphemed and evill spoken of when they which professe themselves Christians doe more lightly esteeme the name of their God than the Heathen did their Idols 5. Abraham made a covenant by oath with Abimelech Iacob with Laban Ioshua with the Gibeonites all which were strangers from the true worship of God and yet they kept their covenants and oathes 3. Controv. Against the Anabaptistes concerning the lawfulnesse of an oath 3. FUrther against the Anabaptists it followeth to shew the lawfulnesse of an oath among Christians which is thus proved 1. If it had beene unlawfull to sweare and if the thing were evill in it selfe then the holy servants of God would not have sworne at all as Abraham did to Abimilech Gen. 22. Iacob to Laban Gen. 31.53 Ionathan and David each to other 1. Sam. 20.42 2. God commandeth us to sweare by his name Deut. 6.13 Deut. 10.20 but God commandeth no evill to be done 3. The end of an oath is to make an end of controversies and strife Heb. 16.16 therefore it is to Gods glory and profitable to humane society that by oathes such businesse should be ended 1. Object But the Anabaptists object that although it were permitted in the old Testament to the Fathers to sweare yet it is forbidden in the new Answ. 1. Christ saith he came not to dissolve the law meaning the Morall but to fulfill it to take an oath belonged to the Morall law which being perpetuall the other still remaineth in use Vrsin 2. The Prophets speaking of the times of the Gospell and of the state of the Church under Christ doe foretell that they should sweare by the name of God as Isay 65.16 He that sweareth in the earth shall sweare by the true God 3. Wee have the example of S. Paul who often called God to witnesse as Rom. 1.9 2. Cor. 1.23 Rom. 9.1 Philip. 1.8 Galath 1.23 2. Object Our Saviour giveth a generall prohibition against swearing Mat. 5.34 Sweare not at all neither by heaven for it is the throne of God nor by the earth for it is his footstoole And S. Iames saith Before all things my brethren sweare not c. but let your yea be yea and your nay nay lest you fall into condemnation Iames 5.12 Answ. 1. Out Saviour doth not generally condemne all kinde of oathes but onely rash and unadvised oathes which were used in their common and ordinary talke for he intendeth here to correct an abuse among the Jewes they were allowed to sweare by the heaven and earth and by such like as though such kinde of oathes nothing concerned God our Saviour telleth them that even in such oathes the name of God is prophaned and abused because there can be no part of the world named where the Lord hath not set some prints and markes of his glory Simler 2. And againe our Saviour saith in this Chapter that he came not to dissolve the law which allowed the publike use of an oath 3. Object Our Saviour saith further Let your communication be nay nay yea yea for whatsoever is more commeth of evill an oath therefore is not to be used as proceeding of evill Answ. 1. Our blessed Saviour speaketh against such frivolous formes of oaths which were used among the Jewes in their ordinary talke which came indeed of an evill minde for otherwise hee himselfe used more than bare nay nay yea yea in his speech often saying Amen Amen Vrsin 2. S. Paul also often calling God to witnesse should have gone against his Masters rule if it had not beene lawfull at all to take an oath Vrsin 3. Oathes indeed proceed of evill not in him which taketh a just oath but in the other that will not beleeve him without an oath And therefore because of the incredulity and deceitfulnesse of men the necessity of oathes was brought in in this sense the argument doth not follow for good Lawes are caused by mens evill manners but it cannot thereupon be inferred that they are evill Simler 4. Object It is not in a mans power to performe that which hee sweareth to doe for the things to come are not in our power therefore it were better to forbeare an oath than fall into apparent danger of perjury Answ. 1. Though this were granted this taketh not away the use of all oathes but onely those which are made for performance of covenants ad promises there is another kinde of oath which is called assertorium which affirmeth the truth of something already done this oath by this objection if it were admitted is not taken away 2. Yet this doubt is easily removed for it sufficeth that hee that sweareth to performe some act afterward have a full intent and purpose to doe it though it fall out otherwise afterward Simler 5. Object The oathes which are allowed in Scripture were publike such as were required by the Magistrate this giveth no liberty unto private men Answ. 1. Iakob sware to Laban Ioseph to Iakob Ionathan to David and David to him all these
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
opinion herein is better that this vaile Quod ponitur ante sancta sanctorum which was put before the most holy place was that which is called Matth. 27. the vaile of the Temple and was rent in sunder and hereby saith he was signified that those things quae erant in veteri lege occultata which were hid in the old Law are by Christs death revealed quaest 14. And that it was the second not the first vaile it thus appeareth because in Salomons Temple there was but one vaile made which was drawen before the most holy place whereof mention is made 2 Chron. 3. and so Iosephus witnesseth lib. 8. cap. 2. To this purpose Ribera And the Syrian Interpreter in that place of Matth. 27.51 calleth the vaile facies portae the face of the gate Quia ingredientibus frontis instur in oculos incurreret because it confronted those which came in by the gate and looked them as it were full in the face Iun. ibid. So also reverend Beza upon the same place Aulaeum intelligit quo dividebantur sancta sanctorum à sancto Hee understandeth the curtaine or vaile whereby the most holy place was divided from the holy place And the Apostle otherwise interpreteth the second vaile than Thomas doth applying it to the opening of the way to the holiest of all that is to the kingdome of heaven Which was not opened while the first Tabernacle was standing This vaile was then rent by Christ in that by him the way is opened unto everlasting life QUEST XXXI Of the mysticall sense of these vailes THe mysticall application followeth of these vailes 1. By the inward vaile is set forth unto us the glorious heavens whereunto Christ is entered to appeare in the sight of God for us as the Apostle expoundeth Hebr. 9.24 As the Priest entred once in the yeare into the most holy place The same sense followeth Beda and Rupertus So that these two parts of the Sanctuary have a signification of the Church triumphant in heaven and of the militant Church in earth which is nourished by the word of God and the Sacraments in the hope of everlasting life as in the outward part of the Tabernacle was set the candlesticke on the one side and the table with the shew-bread on the other 2. Augustine saith the former vaile and Tabernacle was Figura veteris Testamenti a figure of the old Testament and the second vaile with the most holy place was a figure of the new Testament whereby is signified that Christ hath removed the vaile which shadowed the most holy place and opened by his bloud the way unto everlasting life which could not be opened by the sacrifices of the Law as the Apostle sheweth Hebr. 9.8 3. The Apostle also by the vaile understandeth the flesh of Christ which vailed and shadowed his Divinity by the which vaile he hath made a new and living way so that by his bloud we may be bold to enter into the holy place Heb. 10.19 20. 4. By the vaile may be understood that separation which was betweene the Church of the Jewes and the Gentiles which division and wall of partition is now removed by Christ who hath made of both one Ephes. 2.14 Marbach Pelarg. 4. Places of Doctrine 1. Doct. The Church is knowne by the Word and Sacraments Vers. 35. THou shalt set the table without the vaile Beda by the table of shew-bread understandeth the table of Christ and the Sacraments of the Church by the candlesticke the light of Gods word by the which two the Church of God militant in earth is discerned and knowne So also Simler by the same would have understood mensam Domini lucem verbi Dei the table of the Lord and the light of Gods word And as the table was never empty but alwayes had bread so saith the prodigall child In my fathers house is bread enough Luk. 15. there is the spirituall food of our soules to be had 2. Doct. That none intrude themselves into the office of teaching without calling Vers. 36. ANd thou shalt make an hanging for the doore of the Tabernacle c. This vaile was to keepe off the people from entring into the holy place whither the Priests had accesse for their daily service and ministery which sheweth that none should take upon them that Priestly function but such as are thereunto called and appointed Ne quis se temerè ingerat ad docendum that no man should rashly thrust himselfe into the office of teaching Osiander As the Apostle saith No man taketh this honour to himselfe but he that is called of God as Aaron Hebr. 5.4 5. Places of confutation 1. Confut. Against the Iewes Vers. 33. THou shalt hang the vaile c. Chrysostome urgeth this place against the Jewes Sicut gloria domus est ubi velum pendet c. As it was the glory of the house where the vaile hanged and while it hanged so the renting of the vaile of the Temple in two ignominia templi est is the ignominy and shame of the Temple and sheweth that the Spirit of God is departed from them c. Like as while the Tabernacle stood and the vaile was whole and sound it shewed that they had the presence of God and he had not yet forsaken his habitation among them So the parting and dividing of the vaile testified that the Lord had dissolved their state and would no more dwell among them as our blessed Saviour foretold them Behold your house is left unto you desolate Luk. 13.35 2. Confut. Against the superstitious usage of the Romanists in the division of their Churches BY this hanging up of the two vailes which made two parts of the Sanctuary and the outward court made the third whither the people only were admitted Bellarmine would warrant the distinction observed in their Churches or Temples dividing it into the porch or entrence the body of the Church and the queere which they say resembleth the holy place to the which none were suffered to enter of the lay people but onely their clerkes and queere-men And to this purpose they used in time of Lent to draw a curtaine in the middest of the chancell to represent this vaile which was spred before the most holy place B. Babington Contra. 1. To follow the paterne of Moses Tabernacle or Salomons Temple for comelinesse and decencie and due proportion of building in Churches is not unlawfull for Christians but it is a thing indifferent any thing for comelinesse sake may be imitated and borrowed from the example of former times 2. But two wayes the Romanists offend in this imitation both because they make a superstitious distinction of places thinking the queere or chancell to be a place of greater holinesse and in making a difference of the people as though some were more holy than others and not fit to enter into the holy place whereas Christ hath made all his servants an holy Priesthood toward God though for
that there was no entrance in that way 2. He saith that the outward court had obliqua latera uneven sides which he saith was twentie cubits wide at the entrance and but fifteen cubits long on the sides and thirtie cubits wide at the doore of the Tabernacle whither he extendeth it and no further whereas this outward court by Moses description is one hundred cubits long and fiftie cubits broad at each end 3. He addeth further Duo â—â—rii â—â—tertoris latera aequalem habent longitudinem c. That the two sides of the outward court were of equall length with the sides of the inward Tabernacle each of them consisting of twentie pillars on a side whereas it is evident that the sides of the inward Tabernacle were but thirtie cubits long but the sides of the court one hundred long neither had the inward Tabernacle pillars but boords 4. He thinketh that the first ten curtaines and the second sort of haire which were eleven did compasse the Tabernacle and court round about and did not cover it over from side to side and he putteth them together one at the end of another as the first ten which were 28. cubits long make 280. cubits in length Quibus concludebatur interius Tabernaculum wherewith the inward Tabernacle was inclosed the other eleven five of them made 150. cubits being each of them 30. cubits long and the other six made 180. cubits and by the compasse of these curtaines â—ingebatur atrium Tabernaculi the court of the Tabernacle was invironed whereas it is evident chap. 26.13 that the Tabernacle was covered with these curtaines and not compassed onely 5. He further divideth these curtaines and hangeth the outward court round about with the curtaines of haire and the Tabernacle within with the other whereas the text sheweth that the haire curtaines were made to cover the other c. 26.9 And many other things Augustine mistaketh in the description of the Tabernacle and falleth into that inconvenience which he himselfe feared saying Quod sequitur ita est ad intelligendum difficile ut verâ—or nâ— id exponendo fiet obscurius That which followeth is so hard to be understood that I feare it will be made more obscure in the opening of it QUEST XXVI Whether every part of the Tabernacle had a spirituall signification NOw for the mysticall application of the whole fabricke and frame of the Tabernacle 1. Some there are that thinke that every part thereof had some speciall signification and accordingly doe give a mysticall and typicall sense of every ceremonie and circumstance belonging unto it Thus Beda Augustine Rupertus with other draw every thing in the old Testament to bee a type and figure 2. Others are of opinion that every part had a speciall signification Sed non omnia possumus investigare But wee cannot finde out every thing Simlerus But I rather approve Calvins judgement that we must not be so scrupulous in exacting every part as to thinke Quod nihil sit in signâ— externo cui non respondeat veritas That there is nothing in the outward signe and shadow to the which some veritie is not answerable Tostatus also therein concurreth whose opinion is that although totus status fuit figuralis the whole state in generall of that people was figurative yet it was not in particular for they had many ceremonies which were made to attend as handmaids upon the externall service of the Tabernacle which were not ordained for any speciall signification And therefore as Simlerus well saith Satis est si corpus in umbris suit 〈◊〉 It is sufficient if we have the bodie and substance shadowed forth though we cannot finde out every particular So also Iunius Singula non sunt rapiendâ— c. Every thing must not be forced to a typicall signification Nugaâ— agit quisquis hoc nititur He doth but trifle that goeth about this in Analys QUEST XXVII The spirituall use of the whole Tabernacle and the parts thereof THus then the Tabernacle may be spiritually applied first in generall then in particular In the generall application 1. We understand by the three parts and divisions thereof the orders and degrees of the Church first the whole companie of the faithfull and beleevers as the people were admitted into the outwart court secondly the calling of the Ministers of the Gospell of the Apostles Prophets Evangelists Pastors Doctors as there entred none into the holy place but the Priests thirdly as none had accesse into the most holy place but the high Priest so in him is represented our high Priest Christ Jesus who onely made a way for us by the vaile of his flesh into heaven 2. Hereby are shadowed forth three degrees of the Church By the court where the Altar of burnt offering was the Church under the old Testament is signified which had the sacrifices of beasts By the holy place where the candlesticke was set and the table of shew-bread is set forth the Church of Christ militant here in earth which is nourished by the word of God and the Sacraments By the most holy place is shadowed forth the Kingdome of heaven where we shall enjoy the sight and presence of the Angels 3. Here appeareth the difference betweene the old and new Testament for as there was a vaile hung before the most holy place so while the Tabernacle stood the way was not manifested unto the Kingdome of God but this vaile was rent asunder in the passion of Christ and so our Saviour hath broken downe the partition wall both betweene God and us and betweene the Jewes and the Gentiles 4. By these three divers places in the Tabernacle the one still exceeding and surpassing the other wee learne that there are divers degrees of knowledge iâ— Christian profession First wee must bee initiate in the faith of Jesus as the Altar stood in the outward court whither they first entred then as in the Sanctuarie they had the candlesticke and table of shew-bread so they which profit and goe forward in Christian knowledge receive greater illumination and spirituall nourishment till we be admitted unto the full fruition of everlasting life which is insinuated by the most holy place Borrhaius 5. And generally as the vessels of the Tabernacle were made of pure gold so we are taught that our hearts should be pure and cleane when we come before God Simler Now in particular this use may be made of the parts of the Tabernacle 1. The foure coverings of the Tabernacle doe shew the divers gifts and graces which God bestoweth upon his Church beside the covering of rams and badgers skins doe signifie the sure defence and protection of the Church under Christ Jesus the coupling of them together by loops and taches expresse the spirituall conjunction of the Church by love 2. The boords of the Tabernacle doe shadow forth the Apostles which are as pillars of the Church but Christ God and man is the foundation as there were two sockets under every boord by
a stoale a delmatike and their Bishops forked miters beside and the Pope a triple crowne imitating yea rather exceeding Aarons coronet which was but a golden plate set upon his miter And whereas all these were types and shadowes of the glorious priesthood of Christ they as though Christ were not yet come doe retaine this typicall priestly apparell still and as not contented that God hath given unto his Church the true and perfect high Priest Christ Iesus they set up one in his place to be his Vicar here in earth and universall Bishop over the whole Church Thus they rob Christ of his honour deriving that unto themselves which was fulfilled in Christ converting the substance of Christs glorious priesthood to a vaine earthly pompe Simler Simlerus in the same place toucheth two other questions 1. Whether Ministers are to be distinguished by any apparell in their civill and ordinarie conversation 2. Whether any peculiar kind of vesture is to be used in divine service 3. Controv. Whether Ministers may be prescribed a fashion of civill apparell VPon the first question he determineth thus 1. That in it selfe the garment is an indifferent thing and that as the Apostle saith The kingdome of God is not meat and drinke Rom. 14.17 so neither doth it consist in apparell 2. The Priests under the Law were onely prescribed what apparell they should weare in their Ministerie not in their civill conversation 3. So that it is not necessarie that Ministers should be discerned by their habit but that it is indifferent in it selfe for them to weare what kind of apparell they thinke good so that these two inconveniences be avoided that they neither exceed in the matter or fashion of their apparell otherwise than becommeth the gravitie of their persons and holines of their profession nor yet place any superstition in their habit as the Monkes and Friers did 4. But where the Magistrate prescribeth an oder of apparell for comelinesse sake because Christian religion taketh not away humane policies omnino Magistratui parendum erit the Magistrate must altoâ—â—ther be obeyed 5. Yea if such a forme of garment be commanded by the Magistrate as was used in 〈◊〉 being appointed only for a civill use not for any religion resistance is not to be made for 〈…〉 all such things polluted because they were used in poperie and some things though used in poperie yet were not by them invented 6. But the chiefe care of the Magistrate ought to be that Ministers be discerned from the people non pileo sed pietate not by their cap but by their pietie and integritie of life 4. Controv. Whether a peculiar forme of Church garment should be prescribed and used COncerning the other question whether a peculiar forme of garment should be prescribed for the publike Ministerie first none of any sound judgement thinke any such thing to be necessarie for the garment of it selfe is an indifferent thing and the example of the Priests which had their garments appointed them doth not bind Ministers now under the Gospell there are then two principall opinions herein 1. Some thinke that no peculiar garment ought at all to be prescribed for the publike Ministerie because this was a legall observation and the priestly garments were types of Christ the bodie being then come the types and figures should cease and to keepe some of the legall ceremonies should bind us unto all 2. These were the inventions of Antichrist therefore to be rejected 3. The outward glorie of the vestiments doth affect the eye of the beholders and so hindreth their meditation Some affirme the contrarie that where the Magistrate commandeth a set forme of vesture for the Church he is to be obeyed 1. Because of themselves garments are indifferent and therefore such things must be borne with lest other things more necessarie bee hindered 2. This kind of Ecclesiasticall vesture must not simplie be condemned for this were to judge some reformed Churches which doe use them 3. The Apostles for peace sake did suffer some ceremonies to remaine therefore some thing must be yeelded unto that the course of the Gospell be not hindered And to the former reasons they make this answer 1. That some things were used among the Jewes which still are retained as the paying of tithes neither are such things kept now as types and ceremonies but as they have a profitable and seemely use neither doth it follow that if some things then used under the Law be now admitted all the rest should 2. Neither are all things instituted in poperie held to be impious many things consecrated to idolatrie among the Heathen were converted by the Christians to good uses 3. If vestures be of themselves not impious but indifferent they whose minds are therby withdrawne are in fault themselves the thing is not to be blamed So Simlerus resolution is this he approveth rather their sentence which would not have such things revived in the Church sed Apostolicam simplicitatem retinendam dicunt but hold rather the Apostolike simplicitie to be retained But if the Magistrate do urge such things then he would have it done with these limitations 1. That it be ad commoditatem concordiam Ecclesiae for the commoditie and concord of the Church 2. Vt spectetur decorum that it be decent and comely 3. That the minds of the weake bee not offended with such things 4. That it may be granted to the Ministers to instruct the people concerning such things 5. That speciall care be had ne superstitio obtrudatur Ecclesiae that superstition be not brought into the Church 6. That chiefely the true comelines of the Church bee respected which consisteth not in serico auro sed adificatione in silke and gold but in edifying To this purpose Simlerus 6. Morall observations 1. Observ. The praise of God to be sought not of men Vers. 33. THey brought the Tabernacle to Moses As these workmen endevoured to approve their worke unto Moses so we should most of all seeke to have the approbation of Christ. Some propound unto themselves vaine glorie as the Pharisies in giving almes some profit as Iudas but we should seeke the praise and approbation of God Simler As the Apostle saith Hee that praiseth himselfe is not allowed but hee whom God praiseth 2. Corinth 10.18 2. Observ. God approveth cheerfull obedience in his service Vers. 42. ACcording to every point that the Lord had commanded c. so the children of Israel made c. The singular obedience of the workmen of the Tabernacle may bee shame unto Christians that are so negligent in Gods service Simler We should say with the Prophet David One thing have I desired of the Lord that I may dwell in the house of the Lord all the daies of my life Psal. 27.4 3. Observ. They which take from the Church are accursed Vers. 43. MOses blessed them As well the workmen as those that offered If such be blessed which brought unto the Tabernacle then they which
latine vulgar text refused of the Papists Iunius translation preferred The tree of life did not give immortality Tree of life not effectively so called but significatively What kind of tree it was Why it was so called Synoâ—s contr 〈◊〉 quaest 3. It cannot be the river Ganges Gihon not Nilus The frame of mans body more excellent than of any other creature Adam how the longest liuer of all the Patriarks Adam not the greatest man in stature of body Hebrewes curious observations Adam by his transgression made subject to eâ—ernall death Foure kinds of death To what end the creatures were brought Adam Hebrewes vâ—ine collections Salomon not wiser than Adam Whether Adam knew of the fall of the Angels Hebrew curiosities 〈◊〉 he 〈…〉 one 〈◊〉 The observation of the Lords day is morall The Lords day instituted by the Apostles The Lords day a symbole of everlasting rest The observation of the Lords day bindeth in conscience Difference betweene the Lords day and other festivals See the booke of the catholike doctrine of the Church of England printed at Cambridge p. 37. ibid. p. 195. 1 Tim. 43. ibid Ibid. p. 196. Can. 45. 54. p. 189. Rom. 6. Galath 3.16 Hom. 7. in Exod. ad Rustich Serm. 33. de tempor serm 36. D. Bound Tractat. â— in Matth. Pererius against Bellarmine Hesiods story of Pandora For further answer to this obiection The religious vse of the Lords day Mans base beginning should teach him humilitie The earthly paradise should put us in minde of the celestial No man ought to lâ—ve idleâ—y The dutie of the wife The duâ—ie of the husband Gods watchfull providence over man S.C. â— S.H.c. T.P. â— H.C.c. S.H. dr diff ver C.B.S.r. C.H.c. T.B.r. S.H.c. T.B.r. S. ad S.H.c. S.ap. for pr. div sign C.c. Serpents whether they had the use of speech Of the natural wisdome of the serpent What kind of serpent it was Hebrewes fansies Eva altereth Gods words Satans doubtfull answer Adams sinne neither is to be aggravated nor the womâ—ns to be extenuate August lib. 14. de civitaâ— dei c. 17. Strabo lib. 15. Diod. 〈◊〉 lib. 4. 2. Mag histor scholastic Gen. c. 23. 3. Irenaeus lib. 3. advers haeres c. 37. 4. Ambros. l. de parad c. 13. Lib. de paraâ—â— c. 13. Lib. 5. advers haeres lib. 28. moral c. 2. Lib. 3. advers haeres cap. 37. Lib. 11. de Gen. ad liter cap. 33. In cap. 38. Ioâ— â— Genes ad â—it l. 11 c. 13. Adam heard Gods voice he saw him not Lib. de par c. 44. Who is understood to be the seed of the woman Lib. de tracta c. 20. The Serpent made dumbe What is signified by the heele How the Serâ—ent feedeth of dust Lib. 3. de Trini c. 23. Rupert ibid. Lib. 7. de hist. 2. animal c 9. Womans subjection to her husband how a punishment Man should not have returned to dust if he had not sinned Lib. 3. d. 〈◊〉 c. 20. Thoâ—d quest 35. in Genes Origen 〈◊〉 p. in Levit. Lib 11. Genes ad lit c. 33. Lib 3. Comment in Genes c. 28. Adam being deprived of life lost also the symbole and signe of iâ— Divers reasons shewing that man feâ—l the day of his creation De Genes ad lit lib. 11.23 De peâ—cat merit râ—miss lib. 2. cap. 21. R. Natâ—â—â— â— Meâ—achâ—â— Mâ—dâ—a◠〈◊〉 The contrary objection answered Quâ—st 40. in Genes What the Cherubims were that kept Paradise Whether Paradise were kept with a ficâ—io sword Prosper lib. 2. de vit contempt c. 19. Bâ—llar de grat 〈…〉 lib. 1. c. 6. Lib. 11. Gen. ad lit c. 4. Lib. 7. de Civit. Dâ—i c 30. Aug. l. de cor grat c. 10. August in Psal. 70. Bellar. 〈◊〉 3. amiâ—â— grat lib. 3. c. 4. Perer an 〈◊〉 6. disputat de pe c. Eva. 〈◊〉 1. Perer. in 3 Gâ—â— v 15. Bellar. lib. 2. de verb. Dei c. 1â— Bellar. de grat 〈…〉 c. â—8 Degrees of tentation Eyes opened after sinne Worldly shame Excusing of sinne Sobrietie in apparell S. ad T.G.r. S. Chal. ad T. B.G.r div accep T.G.B.r. Sic. T.G.B.r. div accept ap f. pr. Hier. S. alter S H.c. T. B.G r. Chal. ad Rupertus lib. 3. in Gen. c. 34. A fable fathered upon Methodius Lib. 1. de Cain Abel c. 3. Ambr. de Cain Abel c. 6. Hom. 18. in Gen. Aug. l. 15. de civ des c. 7. How sinne is said to lye at the doores Lib. 4. in Gen. c. 9. Hierom. in libtrad in Gen. Rupert lib. 3. in Genes c. 8. Ambros lib. 2. de Cain Abel â— 9. Of the land of Nod. Ioseph lib. 1. antiquitaâ— c. 11. Plato in protagora Arist. lib. 1. poliâ—iâ—or Epist. 125 ad Damasc. Theod. quest 44. in Gen. The occasion of Lamechâ— speech to his wives Chrysost. hem 〈◊〉 Gen. Iosâ—ph lib. 1. antiq Rupert lâ—b 3. â—â— Gen. c. ◠〈◊〉 22. Moral â—â— 12. Bellar. lib. 1. de grat priâ— hom c. 13. Bellar. de liber arb lib. 5. c. 22. Perer. in hanc locum Bellar lib de liber ar c. 7. The wicked hate the righteous A great judgement for a sinner to be forsaken of God Ambros lib. 2. de Cain Abel c. 9. The vaine coÌ„forts of worldly men The hope of worldly men in this 〈◊〉 A righteous man afflicted in this life S. ap f. pro. S. ad S. ad det S. ad S. det S. ad S. det S. ad det S. ad det S. alt S. ald Chal. cor S. ad S. det Matthew and Luke reconciled concerning the generation of Christ. Hebrew fables Hebrew fables Plin. lib. 7. c. 29. Divers men of great yeares Ioseph l. 3. antiq c. 3. Ioseph l. 1. antiq Iren. lib. â— ad vers hâ—res August lib. 15. de civ deâ— c. 13. The divers errors of the septuagint in the translation of this 5 chap of Genesis Lombard lib. â— dist 30. c. Catherin â—pâ—s de peâ—â—at origâ—â— câ— 6. Rom 3.12 Bellar. de 〈◊〉 pecat â—ib 5 c. 7. Pererius in hunc 〈◊〉 Sixt. Senens lib. 5. 〈…〉 6.1 quâ—s 4. Perer. lib. 7. in Gen. quest 7. Perer. ibid. qu. 7. Theodor. qu. 45. in Genes In comment ad Hebr. c. 11. Wisd. 4.11 Perer. lib. 7. in Genes q. 4. de Henoch Luk. 1.17 Tertul. lâ—b de 〈…〉 〈◊〉 in 1. ep 〈…〉 Medin l. 6. in â—ect in dâ—um Iude. c. 24. August lib. â—3 de câ—vâ— Deâ— c. 38. Oâ—g in Num. 〈◊〉 â—lt God will alwayes have a Church on earth Godly life goeth before everlasting glorie The Patriarkâ— beleeved in Christ. T.r. Chal. corâ— T.B.G.r. S.H. Ch. ad Tr. S. Ch. ad Litt. de Ch H. ad S. al H. de T.B.G.r. S. cor S. altâ— T. P.R S. cor T. r. S det H. ad H. coâ— Diodorus Siculus lib. 3. c. 2. Exod. 23.2 Exod. 23.2 Angels fell not for the love of women Francisc. Georg. 1. tom problem 3â— 331 Devils are not corporall Plutarch lib. de 〈◊〉 Devils have no generation Burgens in â— Genes Tostatus in
his returne Gen. 35.9 4. She feareth to be deprived of them both in one day not because as the Hebrewes thinke as they were borne together they died together but lest that if Esau killed Iacob she knew Gods justice would overtake the other Mercer 3. Places of Doctrine 1. Doct. We must be cloathed with Christs righteousnesse Vers. 15. SHe cloathed Iacob c. Like as Iacob being apparelled with faire perfumed garments was accepted of his father so we cannot be pleasing unto God unlesse we be cloathed with the righteousnesse of Christ as the Apostle saith Not having mine owne righteousnesse but that which is through the faith of Christ Calvin in vers 27. 2. Doct. The Patriarks by temporall blessings were stirred up to seeke for spirituall Vers. 28. GOd give thee of the dew of heaven c. The Fathers rested not in these temporall blessings but thereby as by certaine degrees were to ascend higher and be brought to the meditation of heavenly things Mercer As the Apostle sheweth If they had beene mindfull of that Countrey from whence they came out they had leasure to have returned but now they desire a better that is an heavenly Heb. 11.16 3. Doct. Election not of works but of grace Vers. 30. THen came Esau from hunting If Esau and Iacobs works be compared here together we shall see that Esau doth nothing but praise-worthy he obeyeth his fathers minde taketh great paines to hunt for flesh he carefully maketh it ready but contrariwise Iacob dissembleth hee offereth Kids flesh for venison maketh himselfe Esau deceiveth his father and this difference is set forth to this end to shew that election standeth not by works but is of grace Calvin As Saint Paul saith That the purpose of God might remaine according to election not by works by him that calleth Rom. 9.11 4. Doct. The efficacie of the blessing dependeth not upon the minister but the word of God Vers. 33. I Have blessed him therefore he shall be blessed Though Isaack ignorantly had pronounced the blessing upon Iacob yet it remained effectuall and of force so they which blesse and pronounce remission of sinnes in the name of God though they be weake men and compassed with infirmities yet their sentence shall stand being agreeable to the will of God the force thereof dependeth not upon their ministery but upon the word of God Whatsoever ye binde in earth shall be bound in heaven c. Matth. 18.18 Calvin 5. Doct. The Iewes supplications why not heard Vers. 38. HE lift up his voice and wept Esau because he sought a blessing apart to himselfe and scorned to associate himselfe to Iacob to whom the promise was made could not prevaile with his teares so the Jewes notwithstanding their prayers fastings howlings lamentations powred forth unto God are not heard because they refuse the true Messiah and seeke a way by themselves to goe unto heaven Luther 6. Doct. The meanes which serve under Gods providence must not be neglected Vers. 43. ARise and flie to Haran c. Rebecca though she was fully assured that Iacob should have the blessing and inheritance yet she is carefull to use the means and not immediately to depend upon Gods providence whereby we are taught that as we are not to relie upon the meanes which the Lord setteth before us for our deliverance and for the perfitting of his good pleasure toward us yet we must not neglect them our Saviour promised to be with his Disciples to the end of the world yet hee wisheth them if they be persecuted in one City to flie to another Matth. 10.23 5. Places of Confutation 1. Confut. Saint Peter reproved for his dissimulation Vers. 19. I Am Esau thy first borne c. Pererius well collecteth that it is not necessary to exempt Iacob here from a veniall sinne seeing that Saint Peter who was not inferiour in grace and knowledge is noted for his dissimulation and thereof reproved by Saint Paul in 27. Gen. Numer 46. contrary to the opinion of Hierome who would excuse Peter from all fault and thinketh that all that discourse was but a set match betweene them to this opinion the Rhemists seeme to incline Galath 2. Sect. 9. but it is confuted by Augustine Epist. 19. who discusseth this point at large with Hierome saith he Qua fronte in altero reprehendit quod ipse commisit With what face could Saint Paul have reprehended that in another which he did himselfe if so this had beene a set match betweene them Epist. 11. 2. Confut. Against the authority of the booke of Tobie PErerius would excuse this dissimulation of Iacob saying I am Esau c. by that of the Angell who to Tobie inquiring of his tribe and kindred answered I am Azarias of Ananias the great Tobie 5.12 for as this speech was figurative that the Angell was not the sonne of Ananias so called but of the grace of God which is signified by that word and so Iacob meaneth that he was not Esau in person but in respect of his prerogative Contra. Thus he hath shaped a defence of one lie by another for the Angell saith he was of Ananias and of thy brethren he meaneth then that Ananias which was of kindred to Tobie And this is one reason which impaireth the credit of this Booke because the Angell is brought in lying which is not the use of the holy Angels in the Canonicall Scripture 3. Confut. Sacraments depend not upon the intention of the minister Vers. 23. WHerefore he blessed him c. The blessing which Isaack pronounceth loseth not his force by his ignorance or wrong intention who purposed to blessed Esau and not Iacob but upon the promise and word of God whereby is confuted that point of popish doctrine that the sacraments depend upon the intention of the minister as though it were in mans power to frustrate the institution of God Calvin The Apostle saith Shall their unbeleefe make the faith of God without effect Rom 3.3 neither shall the unbeleeving or not rightly intending minister frustrate the force of the Sacrament 4. Confut. Against the errour of the Chiliastes Vers. 28. GOd give thee of the dew of heaven and the fatnesse of the earth Upon this place with the like Tertullian foundeth his errour which is called of the Chiliastes that Christ should reigne with the Saints a thousand yeares here upon the earth Vtriusque indulgentia exempla sunt siquidem justum est Deo ellic exultare famulos ubi sunt ipsius nomine afflicti c. here saith Tertullian in Isaacks blessing upon Iacob both are promised the joyes of heaven and of earth and it is just with God that his servants should there rejoyce where they were for his name afflicted Lib. 3. cont Marcion Contra. Isaack here prophesieth not of the state of the Church after this life but in this world unlesse they will say that in the next life we shall have wheat and wine which are here mentioned neither doth it follow
that because they suffered in earth they should there also bee rewarded but as the Israelites were afflicted in Egypt and recompensed in Canaan so the faithfull for their travell and labour in the earth shall finde rest in heaven 5. Confut. Obedience for feare of punishment not commendable Vers. 41. THe dayes of mourning for my father will come shortly c. Esau forbeareth a while from slaying his brother not of any conscience but for feare of his fathers curse displeasure we see then that obedience which is caused for feare of punishment is but a forced obedience nor of any acceptance with God which notwithstanding is so much commended of the Papists Calvin Saint Paul saith Love is the fulfilling of the Law Rom. 13.10 they then which doe not yeeld their service of love doe not keepe and fulfill the Law 6. Places of Morall observation 1. Observ. The meditation of death profitable Vers. 2. I Know not the day of my death The ignorance of the time of our end ought to stirre us up to watchfulnesse and to make all things strait with God and the world as here Isaack resolveth to hasten the blessing of his sonne because of the uncertainty of his end Muscul. for our Saviour exhorteth us to watch because we know not when the Master of the house will come Mark 13.35 2. Observ. Parents curse how much to be feared Vers. 12. SO shall I bring a curse upon mee and not a blessing c. Iacob is afraid to purchase his fathers curse whereunto the Scripture attributeth much we read how heavie Noahs curse was upon Cham Augustine reporteth a strange story of a woman of Caesarea in Cappadocia who after the death of her husband receiving wrong at the hand of her children which were ten in number seven sonnes and three daughters accursed them all whereupon presently they were all stricken with a shaking and trembling of all their parts and for shame they dispersed themselves into divers Countries of which number two Pallus and Paladia a brother and sister came to Hippo Lib. 27. de Civit. Dei cap. 8. 3. Observ. God must be sought and flied unto in time Vers. 34. BLesse me also my father c. Esau came too late for the blessing which was bestowed before and he comming out of time another having prevented him could not obtaine it no not with teares we must seeke the Lord therefore in time and enter in while the doore is open lest if we stay till the doore be shut upon us we remaine without so the Prophet saith Seeke the Lord while he may be found call upon him while he is neare Isay 55.6 Calvin 4. Observ. Outward blessings common to the just and unjust Vers. 39. THe fatnesse of the earth shall be thy dwelling c. Esau is blessed with temporall gifts as the fatnesse of the earth as Iacob was before so that wee see that these externall blessings of the world are granted as well to the ungodly as the righteous as our Saviour saith That God sendeth raine upon the just and unjust Matth. 5.45 Perer. Which teacheth us that we should not much care for these outward things but desire the best and more principall gifts 5. Observ. Persecution for righteousnesse sake Vers. 43. FLee to Haran c. Iacob is constrained to flee and shift for himselfe because of the blessing so while the faithfull doe seeke for the Kingdome of heaven and spirituall things they must make account to finde hard entertainment in the world Calvin But Christ hath given us a comfort Blessed are they which suffer persecution for righteousnesse sake Matth. 5.10 6. Observ. Gods promises to be expected with patience FUrther whereas Iacob which hath the blessing is driven from his fathers house and is constrained to serve twenty years under an hard master and Esau in the meane time had the rule of his fathers house prospered and became a mighty man and yet for all this neither Rebeckah nor Iacob despaired of Gods promise or doubted of the blessing it teacheth us that although the wicked doe for a while flourish in the world we should not doubt but that God in his good time will performe his promise toward his Mercer 7. Observ. Injuries must first be forgotten and then forgiven Vers. 45. TIll thy brothers wrath be turned away c. and he forget c. The forgetfulnesse of wrongs bringeth forth forgivenesse but where injuries are remembred they are hardly remitted Muscul. We must therefore forget and then forgive as Ioseph did forget all the wrongs that his brethren did unto him and considered how the Lord turned it to his good Gen. 50.20 8. Observ. Wives must not exasperate or provoke their husbands Vers. 46. I Am weary of my life for the daughters of Hoth Rebeckah as a wise and discreet woman not willing to grieve her husband concealeth from him the malicious hatred of Esau toward Iacob and pretendeth another cause of sending away Iacob namely to provide him a wife from her owne kindred and not to match into so wicked a race as Esau had done Mercer By which example women should learne that as their husbands ought not to be bitter to them so they againe should not exasperate their husbands with quicke words or froward deeds as Sarah obeyed Abraham and called him Lord 1 Pet. 3.6 she did with milde and dutifull words seeke to please him CHAP. XXVIII 1. The Argument and Contents FIrst Isaacks charge to Iacob concerning his marriage and his blessing are set forth vers 1.5 2. Esau his hypocrisie who to please his father taketh a wife from Ismaels house vers 6. to 10. 3. Gods providence is declared in a vision to Iacob how the Lord promised to bee with him and to conduct him vers 10. to 16. 4. Iacobs feare devotion and vow are expressed vers 16. to the end 2. The divers readings v. 2. Into Mesopotamia of Syria H.C. Mesopotamia S.B. Padan of Syria T. Padan Aram. G.P. v. 4. Which God promised to thy grand-father H. which God gave to Abraham cater v. 5. Rebeckah his mother H. the mother of Iacob and Esau. cater v. 8. Proving that his father did not willingly looke upon the daughters of Canaan H. Esau saw that the daughters of Canaan displeased or seemed evill in the sight of Isaack his father cater v. 9. Melech the daughter of Ismael H. Mahalath caet v. 13. The Lord leaned upon the ladder H. the glory of God stood upon it C. the Lord stood above it cater v. 13. Feare not S. the rest have not these words v. 14. For thee and for thy children shall all the kindreds of the earth be blessed C. in thee and thy seed cater v. 16. In truth the glory of God dwelleth in this place C. truly the Lord is in this place cat v. 17. This is no common place but a place wherein God is pleased and over against this place is the gate of heaven C. this is no other