would make peace not to smite them or roote out the inhabitants but onely to make them tributary but they were charged that in the nearer Cities they should save none alive Deut. 20.11.16 and this might be the cause why in these remote countries they expelled not the inhabitants Againe because this large dominion by reason of the peoples sinnes continued not long this might be a reason why these countries were not inhabited of the Israelites who if they had obeyed the Lord he would have made it a firme possession unto them as the other of Canaan QVEST. XX. Of the country of the Kenites and Kenezites Vers. 19. THe Kenites Kenezites c. Here are ten sundry nations rehearsed whose countries are promised to Abraham whereas in other places there are but six named Exod. 3.8 in other seven Deut. 7 1. The reason thereof is not 1. either because here the countreyes were named given to all Abrahams posterity as to the Ismaelites Idumeans in other places those which onely belonged to the Hebrewes as Tostatus thinketh For every where under the name of Abrahams seed the faithful people are only comprehended that should come of Isaack 2. Neither is it to be thought that the names of these nations knowne in Abrahams time were after extinguished Perer. 3. Or as Augustine that these ten nations inhabited the large Land of promise which reached to the river the seven usuall the lesser countrey of Canaan for many moe nations inhabited on this side Euphrates than are here named 4. But I preferre rather Iunius opinion that three were the borderers upon the Land of promise which the other seven then possessed the Kenites on the South the Kenezites on the North the Kadmonites toward the East so that in this verse the Land of promise is bounded and limited 5. Therefore the Hebrewes are deceived that thinke these three the Kenites Kenezites Kadmonites to be the Idumeans Ammonites Moabites because Kenaz was the sonne of Eliphaz of Esau who though they were not subdued by Iosua should at the length be vanquished by the Messiah For 1. the Lord gave not a foot of any of these countreyes possessed by the children of Esau and Lot to the Israelites Deut. 2.5.9 2. they dreame of their Messiâ—h to be a temporall Prince and conquerour which is their errour 3. these nations might be subdued by Iosua among the rest though they are not named 4. Whereas the Cananites are here otherwise named then Gen. 10. their names might bee changed in processe of time or one might have two names Abâ—â— Ezra Mercer 4. Places of doctrine 1. Doct. Of beleeving God and in God Vers. 6. ABraham beleeved the Lord c. in the Hebrew in the Lord yet that common distinction of beleeving God and in God though there be a difference betweene them is not grounded upon the phrase of Scripture which indifferently useth both these for one especially in the new Testament as Ioh. 5.14 He that beleeveth him that sent me hath eternall life 1 Ioh. 5.10 He that beleeveth in the sonne of God c. 2. Doct. That the starres cannot be numbred Vers. 5. TEll the starres if thou be able to number them c. Hence then it may well be enforced that the starres cannot be numbred as the Prophet Ieremy saith 33.22 as the army of heaven cannot be numbred nor the sand of the sea measured so will I multiply the seed of David the starres then can be no more numbred than the sand of the sea measured and therefore this is set forth as a worke peculiar unto God which counteth the number of starres Psal. 147.4 Wherefore Aratus and Eudoxus were deceived which thought they did comprehend the number of the starres and the common Astronomers that hold there there are not above a 1022. starres to bee seene in the sky for if it were so it had beene an unfit comparison to liken the multitude of Israel which amounted to more than 600. thousand Exod. 2.37 to the stars Deut. 10.22 August lib. 16. de civit dei c. 23. R. Levi thinketh that in Abrahams time the starres were not numbred but afterwards they were by Astronomers but neither then nor since could they ever bee numbred as hath beene shewed 3. Doct. Word and Sacraments must be joyned together Vers. 18. IN that same day the Lord made a covenant c. Here the word and promises is annexed to the signe preceding whereby we learne that the word and sacraments should bee joyned together Calvin 5. Places of confutation 1. Confut. Faith justifieth not meritoriously but by way of apprehension and application of the righteousnesse of Christ. Vers. 6. ABraham beleeved God and hee counted that unto him for righteousnesse c. First from hence that popish doctrine is confuted that faith justifieth not as it apprehendeth and applieth the righteousnesse of Christ but as it is a meritorious worke by the worthinesse and dignity thereof Remist annot in Rom. 3. Sect. 3. But the Apostle concludeth otherwise that to him that worketh not but beleeveth c. his faith is counted for righteousnesse Rom. 4.5 where righteousnesse then is imputed and accounted there is not wrought or obtained by workes faith then justifieth not as it is a worke or meritorious but as an instrument in apprehending the justice of Christ which is imputed by faith 2. Confut. Faith a speciall application of the promises of God SEcondly Bellarmine collecteth out of this place that a justifying faith is not a speciall application of the promises of God in Christ but a generall beleefe only that whatsoever God saith is true as Abraham saith in this place was his giving of credit to Gods speeches that hee should bee the father of many nations lib. 1. de justif c. 8. Contra But it is otherwise evident out of the scripture that Abraham beleeved not onely Gods promises concerning his carnall seed but his faith reached also to the spirituall seed which was Christ as the Apostle applieth it Galath 3.16 yea Abraham rejoyced to see Christs day Iohn 8.16 as having a particular interest in him as his Saviour 3. Confut. That faith only justifieth THirdly this place strongly proveth against the Papists that faith only justifieth for whereas Abraham had shewed before this many excellent workes of piety in building altars in many places and calling upon the name of God of charity in seeking reconciliation betweene Lot and him c. 13. of mercy in redeeming Lot being taken prisoner c. 14. contempt of riches in refusing to take of the King of Sodomes goods yet none of all these workes are reckoned or imputed unto Abraham for righteousnesse but onely his faith Now whereas Perer. objecteth that place Psal. 106.31 that Phinehes work in executing judgement upon the adulterer and adulteresse was likewise imputed to him for righteousnâ—sse and so would prove that faith only is not imputed for righteousnesse but workes also Perer. in 15. Genes v. 6. Our answer is further this that the Prophet
which is interpreted to spoile conquer or overcome and so they say that God did here invert or overcome the order of nature in causing the barren to beare But Oukelos Hierome Pagnine Iunius doe better translate Omnipotent God then is called Shaddai that is omnipotent and all-sufficient for his omnipotencie includeth also all-sufficiencie QUEST III. Of the change of the name of Abram to Abraham Vers. 5. NEither shall thy name any more bee called Abram but Abraham 1. Hierome thinketh that the Hebrew letter he is borrowed from the name of God Iehovah added to Abrams name tradit in Genes 2. Ferus maketh this mysticall signification of it that God by giving Abraham a letter of his name doth thereby give even himselfe unto him as also thereby is signified that God should also bee borne of the seed of Abraham and this should bee in the fourth millenary or thousand yeare after the beginning of the world as this letter was added in the fourth place 3. Chrysostome thinketh that Abram signifieth one that passeth over because hee passed over the river mistaking the name Abram and Hebrew for the same whereas the first beginneth with aleph the other with am 4. Philo interpreteth Abram an high father Abraham the high father of the voice and so divideth Ham the syllable added from Hamah that signifieth to make a sound or noise thereby insinuating that Abram of an high father who was given to the contemplation of the starres and high things was now become a perfect wise man for hee is a wise man that is a master of words and guideth his tongue 5. But all these are mens conjectures the Lord himselfe sheweth the reason of this change because the Lord had made him Abh hamon a father of a multitude so that Ham the last syllable of Abrahams name is the first of the word Hamon that signifieth a multitude sic Eugubinus Munster Iun. and hereupon the Hebrewes well observe that God to those which he loved added a letter of his owne name Iehova as the letter He to Abrahams and Sarahs name the letter jod to the name of Iehosuah who was called Hoshea before 6. But yet it appeareth not why the letter Resh remaineth still in the name of Abraham 1. Ab. Ezra thinketh that it is borrowed from abir which signifieth strong and so Abraham betokeneth a strong or mighty father of a multitude 2. Rasi thinketh it is inserted to shew him to bee father of Aram his owne Countrey 3. Some of the Hebrewes thinke that Resh is not taken away though He be added because God doth not use to take from names but to put to them which observation is not true for the Lord taketh away one letter from the name of Sarai namely jod and putteth to He. 4. Mercerus thinketh that Resh is of rabh which signifieth much or great and so maketh this to be the sense of Abrahams name a father of a great multitude 5. But I preferre the common opinion that Resh remaineth of Abram and nothing is changed but onely He added and so Abraham signifieth an high father of a multitude Now whereas it is the opinion of the Hebrewes that it is a sinne and transgression of Gods commandement to call Abraham any more by the name of Abram it appeareth to be otherwise for Nehem 9.7 he is called Abram therefore where the Lord saith thy name shall be no more called Abram it is not so much a commandement as an honourable favour vouchsafed to Abraham in the change of his name Mercer QUEST IV. The reasons why circumcision was instituted Vers. 10. LEt every man childe among you be circumcised Of this institution of circumcision divers reasons are alleaged 1. Philo alleageth foure the fore-skinne was commanded to be cut off for the better preventing of the disease called the carbuncle that the whole body might be kept more pure or cleane and that no soile or filth should be hid under the fore-skinne that they might be more apt to generation that the part circumcised might better expresse the similitude of the heart 2. Moses Aegyptius saith that circumcision helpeth to bridle and restraine inordinate lust and concupiscence of the flesh but the contrary appeareth for no Nation is more given over to carnall lust than the Egyptians Saracens Turks that are circumcised 3. Some thinke circumcision in that part was prescribed for the greater detestation of the superstition of the Egyptians and other Nations that did adore that part and make an Idoll of it under the name of Priapus and did carry it about in open shew in their wicked Idolatrous solemnities But there are better reasons for the institution of circumcision and more fruitfull signification The use then of circumcision is partly politicall partly morall partly theologicall The pollice consisted herein that circumcision at the first was a note of difference and distinction betweene the holy people and all other Nations though afterward other Nations as the Idumeans Arabians Aegyptians tooke up the same rite to be circumcised Thus David called in disdaine Goliah the uncircumcised Philistim as hereby discerned from the people of God 1 Sam. 17.36 Beside by circumcision they were admonished to separate themselves from all other Nations neither to joyne with them in marriage nor to learne their manners Thus the sons of Iacob said to the Sichemites we cannot give our sister to an uncircumcised man Gen. 34.14 For this cause Theodoret noteth that circumcision was neglected all the time of the sojourning of the Israelites in the desart because there was then no feare of conversing with other Nations in those solitary places The morall use of circumcision was to teach the inward mortifying and circumcising of the heart as Irenaeus well observeth out of Deuteronomie chap. 10. vers 16. Circumcise the foreskinne of your heart Ambrose noteth another morall point Vt puderet unumquemque provictioris aeta is labors vel dolorâ— cedere quorum utrumque tenera infantia vicisset that men of yeares should be ashamed to give place to labour or griefe which they overcame in their infancie The Theologicall use of circumcision was partly commemorative of the covenant which God made with Abraham and his seed which served as a sure bond to keepe them in obedience to walke uprightly before God Gen. 17.10 Partly demonstrative in expressing by the part circumcised the instrument of generation that originall contagion which is derived by naturall propagation And so Augustine and Bede doe understand those words vers 14. the uncircumcised man childe shall be cut off because he hath broken my covenant Illud significatur pactum quod cum primo homine iniit Deus that covenant is meant which was made with the first man which transgression even Infants by their originall corruption are guilty of Partly it is figurative both typicall in shadowing forth faith in Christ for remission of sinnes and therefore is called by the Apostle The seale of the righteousnesse
and a fragrant smell as Aristotle and Plinâ—e write and therefore fitter in this behalfe to be a signe of grace and favour 6. Further their imagination is fond that think there shall be no Raine-bow 40. yeares before the end and destruction of the world by fire because the aire say they must be a long time before prepared by a continuall drinesse for that combustion As though God cannot at once make the world combustible as the raine and flouds were gathered together speedily for the inundation further if there should bee no raine for fortie yeares before the end of the world how should the fruits of the earth be preserved great famine and miserie must needs follow in the world whereas it seemeth at the comming of Christ there shall be pleasant times and full of mirth wherein they shall eat and drinke marry and bee given in marriage as it was in the dayes of Noah Matth. 24.7 Lastly Rupertus opinion wanteth sufficient ground who applieth this covenant signified by the Rainebow wholly unto Christ and maketh it altogether mysticall we deny not but that the Raine-bow being a signe of temporall benefit may be a type and figure of Gods everlasting mercy in Christ as Revel 4.3 the throne of God is described having a Raine-bow round about it yet it is evident that God covenanteth here with Noah for this temporall benefit and with all other creatures and living things to whom the spirituall covenant in Christ appertaineth not And whereas other mysticall significations are made of the Raine-bow as that the two colours of water and fire in the Raine-bow the one blew the other red doe betoken the baptisme of Christ by water and fire and the two judgements of the world the one already past by water the other to come by fire these applications and the like are witty rather and pretty than wise and pithy 8. Further whereas other covenants are made with condition of obedience this covenant is absolute that howsoever mens wickednesse may deserve other particular punishments the Lord will not any more destroy the world with water 9. This covenant the Prophet saith was made with an oath Isay 54.9 and yet no oath is here expressed because the word of God is as sure and stedfast as an oath as the Lord is said to have swore to Abraham concerning the multiplying of his seed Exod. 32.13 and yet no oath is mentioned where that promise is made Gen. 12. and 15.10 Ramban noteth that the Bow being turned with the ends downward and the backe to heaven therein is a signe of mercy for hee that shooteth arrowes holdeth the backe of the Bow from him 11. The Jewes when they see the Bow goe forth and confesse their sinnes and will not looke upon it with their eyes such superstition we allow not but it were meer that the sight thereof would put us in minde of Gods great mercy in sparing the world 12. This speech of the Lord concerning the heavenly Bow was neither uttered to Noah alone and by him to his children as some thinke or to Sem onely and Iapheth of his sonnes but to C ham with the rest whose sinne yet appeared not and this being a temporall blessing as wicked Cham was a partaker in it so the covenant might bee made with him seeing that therein even other creatures also are comprehended ex Mercer QVEST. XI How Gods is said to remember Vers. 15. THen will I remember my covenant 1. Not that God need to have any thing to put him in remembrance but either thereby is meant that God will never forget his covenant in that it shall appeare by the effects that God thinketh of his covenant to performe it or rather it is referred to the faith of men that they shall well perceive that God is faithfull in his promises Calvin so that God is said to remember because he maketh us to know and remember Chrysostome 2. Here it is called a covenant in a large sense for properly a covenant is not without a contract sine dato accepto a promise and a condition but such a covenant is not here made which is extended to the bruit beasts it then here signifies the absolute disposition and gracious purpose of God toward man and all flesh for their preservation Tremel QVEST. XII Whether Noah had more sonnes beside the three that are named Vers. 18. THe sonnes of Noah going forth of the Arke c. Berosus Annianus thinketh that Noah begat other sonnes after the floud to the number of thirty which were called Titanaes of their mother Titaa and that one Tuisco the father of the Germanes was the fourth sonne of Noah Muscul. But all these are fables 1. Because it it like that Moses would have made some mention of those sons at the least in generall as of the other Patriarks before the floud they begat sonnes and daughters Genes 5.2 The text saith that of these three the whole earth was overspread vers 19. But if there had beene other sonnes they also should have increased 3. It need not be marvelled that Noah lived 350. yeares after the floud and begat no children for all this was the time of his old age and Noah being 600. yeare old was not so apt for generation QVEST. XIII Why mention is made of Canaan ANd Cham was the father of Canaan 1. Mention is not made of Canaan the sonne of Cham and the rest of Noahs sonnes children omitted to note the intemperancie of Cham as Chrysostome thinketh because he begat him in the Arke for that is not like that Canaan was borne in the Arke both because mention is made onely of Noah and his wife and his sonnes and their wives that came out of the Arke eight persons in all Gen. 8. ver 16. as also seeing Canaan was the youngest of Chams sonnes Gen. 10.6 it would follow that the three elder sonnes Cush Misraim Puâ— being borne before Canaan and so before the floud should haue entred into the Arke contrary to the Scripture which remembreth but eight persons to have beene saved in the Arke 1 Pet 3.20 2. Neither as Ambrose conjectureth is Canaan mentioned to exaggerate Chams disobedience that having a sonne to whom he was father did forget his dutie to his father and therefore was justly punished with a wicked sonne 3. But this seemeth to be the reason Moses applieth the story to his times when as now the Israelites were going to possesse the land of Canaan that they might know that now was the time when the curse of Canaan and his posteritie should take place sic Muscul. QVEST. XIV Whether Noah was the first inventer of Wine Vers. 20. Noah planted a vineyard 1. Noah is said to be a man of the earth not because he was a great man or lived in the field without Cities as Ramban but because he delighted in husbandry 2. If it be asked whence Noah had these Vine-plants either as Ambrose thinketh they
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
of 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 deferred like as the eating of the Passeover might bee put off to the second moneth upon extraordinary occasion as if a man were uncleane or in his journey Num. 9.10 This also appeareth in that for the space of forty yeares all the while that the Israelites sojourned in the wildernesse their children were not circumcised till Iosua his time Iosua 5.5 and the reason is given vers 7. They did not circumcise them by the way they were continually in their journey to remove from place to place and therefore could not conveniently be circumcised But if Moses example be objected whom God would have killed because his sonne was not circumcised the answer is ready that the case is not alike for Moses might either have circumcised his childe before he came forth or he had not such great haste of his way but might have stayed to performe so necessary a worke 6. But whereas the Lord prescribeth the eighth day both some Hebrewes are deceived that thinke the sonnes of bond-servants might be circumcised before and the Ismaelites that circumcised at the age of thirteene yeares QVEST. IX Circumcision found among those which belonged not to the covenant Vers. 13. HE that is borne in thy house and bought with thy money c. All which belonged to the covenant or would have any part among the people of God were circumcised but on the other part it followeth not that all which were circumcised did belong to the covenant as the Ismaelites Egyptians Ammonites Moabites and other people inhabiting neare to Palestina were circumcised as Hierome sheweth upon the 9. chap. of Ieremie vers 26. These people retained circumcision as a rite and tradition of their fathers but not as a signe of the covenant or profession of their faith and obedience QVEST. X. Circumcision not imposed upon strangers FUrther it is here questioned whether the Hebrewes were to compell their servants that were strangers to take upon them the profession of their faith and to be circumcised 1. Tostatus thinketh that their servants might be compelled but not other strangers that dwelt among them but that it is not like for seeing he that was circumcised was a debter of the whole Law Galat. 5. and circumcision was a badge of their profession it was not fit to force any man to take upon him a profession of religion against his desire 2. Cajetane thinketh that servants might be forced to take the outward marke of circumcision though not the spirituall profession thereunto annexed in 12. chap. Exod. But these two cannot be severed as whosoever is now baptized must needs also enter into the profession of Christianity 3. Pererius thinketh aright that the necessity of circumcision was not imposed upon any beside the posterity of Abraham neither that the Hebrewes might force their servants to take circumcision yet he saith that it was lawfull for them to use the ministery of servants uncircumcised as now Christians have Moores and Turks to serve them Perer. disput 5. But herein Pererius is deceived and I preferre the opinion of Thomas Anglicus which he misliketh that it was dangerous for the Hebrewes to be served with men of a divers religion lest they also by them might have beene corrupted 5. Wherefore the resolution is this that as no stranger servant or other was to be forced to circumcision but it must come from his owne desire as it may be gathered Exod. 12.48 so neither were they to receive any uncircumsed person into their house that would not be circumcised this is evident by Abrahams practice that circumcised all his servants both borne and bought with money who no doubt would not have served him if they had not submitted themselves to Gods ordinance againe seeing every one in the house must eat the Passeover Exod. 12.4.19 neither stranger nor borne in the house must eat any leavened bread for the space of seven dayes and yet none could eat the Passeover that was not circumcised vers 48. it followeth that no uncircumcised persons were to bee entertained unlesse they were contented to be circumcised QVEST. XI The penalty for the neglect of circumcision afflicted onely upon the adulti Vers. 14. THe uncircumcised male shall be cut off c. Saint Augustine following the reading of the Septuagint in this place who adde the man childe which is uncircumcised the eighth day which addition is not in the originall doth understand this place of infants and their cutting off he interpreteth of everlasting death to be cut off from the society of the Saints and by the breaking of the covenant would have signified the transgression of Gods commandement in paradise for the not being circumcised saith he Nulla culpa in parvulis Is no fault in little ones and therefore not worthy of so great a punishment and so he urgeth this place against the Pelagians to prove that infants are guilty of originall sinne and therefore have need of remission Lib. 16. de Civit. Dei cap. 27. 1. In that Augustine expoundeth this cutting off of separation from the society of the Saints he interpreteth right some take it for the corporall death some for the extraordinary shortning of their dayes some for excommunication but it is better taken for the cutting off from the society of Gods people now and the fellowship of the Saints afterward for he that should contemne circumcision being Gods ordinance doth consequently refuse the covenant and grace of God whereof it is a seale and pledge 2. But that exposition of Augustine seemeth to be wrested to referre the breaking of the covenant to Adams transgression 1. The Apostle saith that they sinne not after the like manner of the transgression of Adam Rom. 5.14 2. The Scripture calleth not that prohibition given to Adam a covenant 3. The Lord calleth circumcision his covenant vers 20. what other covenant then is broken but that which the Scripture treateth of here 3. Neither can this place be understood of infants that are uncircumcised 1. That addition the eighth day is used onely by the Septuagint it is not in the Hebrew 2. the words are qui non ciâ—cumciderit hee which shall not circumcise c. so readeth the originall the Chalde paraphrast Iunius c. which sheweth that it must be understood of them that are adulti of yeares of discretion not of infants 3. Abrahams practice sheweth as much who circumcised those that were of yeares 4. Againe to breake the covenant is not incident to children the punishment therefore is not to be inflicted where the offence cannot be committed 5. If Infants be not circumcised it is the parents faults for omitting it not the Infants as may appeare in the example of Moses whom the Lord punished and not the childe for the neglecting of that Sacrament QUEST XII Whether Abraham laughed through incredulitie Vers. 17. ABraham fell upon his face and laughed 1. This was not onely an inward rejoycing of the minde as the Chalde translateth for Abraham indeed
laughed 2. Neither did this laughter of Abraham shew any infidelitie and unbeliefe in him as Chrysostome thinketh and some others who make Abrahams and Sarahs laughter all one infidelitate peccavit sanctus Abraham c. Holy Abraham saith he sinned by infidelity and therefore his seed was punished 400. yeares with servitude 6. homil de poenitent The same also is the opinion of Hierome that Abrahams laughing his speech shall Sarah that is ninetie yeare old beare his wish and prayer for Ismael did declare his incredulity lib. 3. cont Pelag. But the Apostle cleareth Abraham of all such imputation of unbeleefe where he saith Rom. 4.19 alluding to this place He was not weake in faith v. 21. being fully assured that he which had promised was also able to doe it And if Abrahams laughter had proceeded from doubtfulnesse God would not have named Isaack of such laughter in the which name Rasi noteth many mysteries in the letters jod signifieth the ten tentations of Abraham â—sadds the age of Sarah of ninetie yeare cheth the eighth day for circumcision coph an hundred yeares which was Abrahams age 3. Neither did Abraham at the first doubt but afterward was confirmed in the faith which is the opinion of Ioannes Arboreus reported by Pererius for the Apostle doth free Abraham also from all doubting either first or last Rom. 4.20 Neither did hee doubt of the promise of God through unbeleefe 4. Neither is Cajetans conceit to be admitted whereunto Pererius seemeth to subscribe that Abraham doubted not of the truth of Gods promise or of his power but onely he doubted whether the promise were to be taken literally or mystically in chap. 17. Gen. for what reason had Abraham to thinke of any mysticall sense if he beleeved that God would and could literally and properly make good his word And Saint Paul sheweth that Abraham understood the promise properly and literally when he saith that he considered not his owne body which was now dead being almost an hundred yeare old nor the deadnesse of Sarahs wombe Rom. 4.19 5. Neither yet can I fully consent to Ambrose and Rupertus that doe discharge Abraham of all manner of doubtfulnesse as Ambrose saith that whereas Abraham prayeth for Ismael he did not doubt of Gods promise to receive a sonne by Sarah but desireth that Ismael also may live sic superabundet gratia and so Gods grace might abound the more Rupertus saith that whereas Abraham said shall a sonne be borne to him that is an hundred yeare old Non dubitando dixit sed suam faelicitatem admirando He doubted not in so saying but admiring his owne happinesse for there appeareth some difficulty and hesitation in Abrahams speech seeing hee objecteth with himselfe the same thing which Sarah did shall a childe bee borne to him that is an hundred yeare old as Sarah said shall I certainly beare a childe that am old Gen. 19.13 though Abraham yeelded not to this objection as Sarah did neither shewed so great weaknesse in doubting and therefore was not reproved as Sarah was 6. Wherefore the best solution is that these objections and doubts in Abraham proceeded not from want of faith but Abraham feeling in himselfe a sight betweene faith and carnall sense striveth against humane reason and overcommeth these motions at the first and so was strengthened as the Apostle saith in the faith and his faith was thereby made more glorious Calvin There was then in Abraham a strife betweene his naturall reason which wondred that he at an hundred yeare should have a sonne of Sarah and his faith which beleeved that God was able to doe it yet in this cogitation he remained not long his faith prevailed QVEST. XIII Whether Abraham were circumcised first or last Vers. 23. THen Abraham tooke Ismael c. 1. It is questioned whether Abraham were circumcised first to give good example or last which I thinke rather with the Hebrewes because Abraham had beene unfit by reason of his cutting to circumcise others but it is certaine he beganne first with his owne sonne Ismael to make the other more willing 2. Abraham alone could not circumcise all his family therefore it is like that thereto be used the helpe of others as the Jewes to this day use Chirurgians which are skilfull in cutting to circumcise their children 3. Abraham the same day doth circumcise his family to testifie to the world that he was not ashamed of the badge of his profession and to shew his prompt obedience in not deferring the commandement whereupon to this day the Jewes circumcise in the day not in the night Mercer 4. Places of doctrine 1. Doct. Our faith must rest onely upon Gods words Vers. 4. BEhold I make my covenant c. Wee learne that our faith must depend onely upon Gods word as here the Lord would have Abraham to consider who it was that made this covenant with him behold I c. We must not then greatly regard what man saith but the word of God must be our warrant As our Saviour maketh this opposition You have heard that it was said to you of old time c. but I say unto you Mat. 5.27 sic Calvin 2. Doct. the Sacraments called by the name of the things Vers. 10. THis is my covenant That is the signe of my covenant so the Sacraments are called by the name of the things which they represent because they are not naked and bare signes but doe verily seale unto us the promise of God In the same sense and by the like figure called metonymiâ— doth our Saviour call the bread his body saying This is my body whereof it was a figure onely and representation Mercer 3. Doct. Difference betweene externall and internall calling in the Church Vers. 7. I Will establish my covenant betweene me and thee and thy feed after thee in their generations c. All then that were of Abrahams seed by Isaack did belong to the externall covenant and Church of God and therefore are called in generall by our Saviour the children of the Kingdome yet the covenant of grace appertained onely to those that received it by faith and so were the children of faithfull Abraham as Saint Paul saith They which are the children of the flesh are not the children of God but the children of the promise are counted for the seed Rom. 9.8 Calvin 4. Doct. Baptisme the Sacrament of regeneration belongeth to Infants Vers. 12. EVery man-childe of eight dayes old shall be circumcised c. From hence the baptisme of Infants which commeth in the place of circumcision is most pertinently proved against the grosse errour of the Anabaptists for as then Infants were circumcised to shew the contagion of the nature from the which they were cleansed by the circumcision of the spirit so even Infants now being guiltie of originall corruption have need of the Sacraments of regeneration 5. Doct. Gods purpose and promise towards vs should not stay our prayers Vers. 20. COncerning Ismael I
have heard thee c. God had promised before to Hagar that he would greatly increase her seed Gen. 16.10 and yet here it is ascribed to the prayer of Abraham whereby we learne that we are to pray even for those things which we know God purposeth toward us as our Saviour saith Your heavenly father knoweth whereof ye have need before ye aske of him Matth. 6.8 yet in the same place he teacheth his Apostles to pray Mercer 5. Places of Confutation 1. Confut. Against adoration of Angels Vers. 3. ABraham fell on his face and God talked with him If it were an Angell that in the person of God talked with Abraham then was this no gesture of adoration in that Abraham fell upon his face for the Angels will not suffer men to worship them Revel 22.9 But if they will needes have it adoration then it was God that talked with him and not an Angell as the words of the text insinuate Muscul. 2. Conf. The circumcision of the male how it served also for the use of the female Vers. 12. EVery man child of â—ight daies c. Though the males only were circumcised because the beginning of generation and so of originall corruption was from them yet it served also for the signe of the covenant for the female sexe because the woman is of the man as the Apostle saith 1. Cor. 11.8 and so was circumcised in the man But hence it followeth not that sacraments now may be applyed to the use and benefit of such as receive them nor which is an usuall thing in the popish Church because there is now no such reason or meanes of communicating the sacraments to the not receivers as circumcision both by the intention of the Author and order of nature in the male was forcible also in the other sex 3. Confut. Sacraments doe not actually conferre grace HEnce also it is evident that Sacraments doe not actually conferre the grace of Justification or remission of sinnes because Abraham was not justified by his circumcision But he was first justified by faith and afterward received circumcision the seale thereof as S. Paul sheweth Rom. 4.10 11. This Irenaeus concludeth Quod non per circumcisionem justificabatur homo sed in signum data est populo clarum fuit judicium ipse Abraham qui ante circumcisionem justificatur c. That man was not justified by circumcision but it was given as a signe to the people Abraham is a cleare evidence who was justified before circumcision Chrysostome also rendring a reason why Infants were circumcised thus writeth Altera causa fuit ut re ipsa discerâ—mus nihil animae circumcisionem illam profuisse sed eam signum tantum gratia esse factam c. Another cause is that we should learne that the circumcision did not profit the soule but was onely a signe of grace for children when they understand not what is done to them can reape no profit thereby to their soules Hence also is confuted the note of some Hebrewes that Abraham chap. 17. vers 1. is bidden to be perfect because he had not yet received circumcision whereby he was made perfect for circumcision was no cause but a signe of his election in the covenant Mercer 4. Confut. Baptisme wheretâ— it excelleth circumcision WHerefore whereas Pererius sheweth a threefold preeminence of Baptisme beyond circumcision 1. In the facility or easinesse of it because it is not so painfull to the flesh as circumcision was 2. In the universality and liberty for baptisme is free for both sexes for all Nations that professe Christ at all times circumcision belonged onely to the Israelites and to males and was tied to the eighth day 3. In the efficacie because baptisme absolveth a man from all sinne and the punishment thereof c. We willingly acknowledge the two first points of preeminence but such an efficacie actually to give remission of sinnes neither circumcision had then nor baptisme now for it would then follow that every one that is baptised is surely saved his sinnes being remitted or else that his sinnes being remitted may returne againe But God useth not where hee hath once forgiven sinnes to remember them any more Esech 18.22 Baptisme then we confesse significationâ— in signification and representation is more rich than circumcision was for washing is a more lively resemblance of our cleansing in the bloud of Christ and it is a commemoration of a benefit performed whereas circumcision was a type of the same to be exhibited But otherwise for the efficacie there is no difference they both are seales and confirmations of faith for the remission of sinnes nor actuall conferrers and bestowers of grace 5. Confut. Abraham the first that received circumcision FUrther Herodotus is here found to be in an errour that thinketh that the Egyptians were the first that were circumcised and that the Jewes received it from them Whereas it is evident that Abraham was the first that received circumcision by the commandement of God himselfe and that the Egyptians above 200. yeare after learned it of the Hebrewes that sojourned with them above 200. yeares more 6. Confut. Neither Circumcision under the Law nor Baptisme under the Gospell absolutely necessary Vers. 14. THe uncircumcised male c. shall be cut off c. This place I shewed before quest 1. to be understood not of children that were uncircumcised which was their parents fault and not theirs but of such as were adulti of yeares therefore it is no good reading to say the uncircumcised man childe but the male Zachar for the infant of eight dayes old mentioned vers 12. is of purpose omitted here Hence then it is inferred that there was no such absolute necessity of circumcision that children wanting it should be damned 1. For the children of Israel were not circumcised for the space of fortie yeares all the time of their sojourning in the wildernesse Ios. 5.6 Neither is it noted to have beene any fault to neglect it because they were continually in their journey So they were charged to keepe the Passeover by an ordinance for ever and whosoever kept it not as it was prescribed should be cut off Exod. 12.14 15. yet upon extraordinary occasion as of some uncleannesse or by reason of a long journey they might deferre the eating of the Passeover till the foureteenth day of the second moneth Numb 9.10 11. yea it is evident that the Passeover after the first institution was but once kept in the wildernesse for the space of forty yeares namely in the first moneth of the second yeare Num. 9. 1. And it was not celebrated againe till Iosua his time Iosua 5.10 after they were entred into the land of Canaan 2. Cajetane a popish Writer giveth good evidence here Consentaneum est ut non puniatur nisi qui culpam admisit infantes antem nullam possunt admittere culpam proinde poena hic designata adsolos adultos spectat ut ii solum merito
of his friends as Onkelos Lyranus Tostat. 3. Abimelech commeth a farre journey not of love or good will but partly pricked in conscience for the wrongs which he had offered to Isaack Chrysost. hom 52. in Gen. partly providing for their posterity that Isaack would doe them no hurt Mercer 4. Origen by these three that came to Isaack understandeth the tripartite wisdome of the Gentiles the morall naturall rationall which dissenting at the first from the Christian faith were afterward reconciled to it hom 14. in Genes QUEST XIII Why Isaack made a feast to Abimelech and his company Vers. 3. HE made them a feast 1. Isaack did this of a simple and sincere affection that they might know there remained no grudge or purpose of revenge in his minde for to invite unto feasts is a signe of remitting and forgetting of former wrongs as Augustus Caesar did bid Catullus the railing Poet to supper in token he had forgiven him though Alexander dissemblingly brought Philotas to his table to have the better opportunity to murther him as Absolom served his brother Ammon 2. Some thinke that the next morning the oath before betweene them made was againe ratified Mer. But it is more like that the oath was deferred till the next morning as being the fittest time for serious consultations it was the Persians barbarous manner in the middest of their cups to advise of their weightiest affaires Perer. QUEST XIV Wherefore the well is called Shibah Vers. 33. SO he called it Shiba 1. Some interpret this word abundance or saturity because of the plenty of water that was found as Hierome who findeth fault with the Septuagint because they translate it oath But sabang signifieth to abound not shabang which is here used 2. It is more like that this was both the same well which Abraham digged and the same name derived from the oath which was made betweene Isaack and Abimelech as before betweene Abraham and Abimelech for so this story saith that Isaack gave them the same names which his father gave them vers 18. Mercer Calvin QUEST XV. Of the marriage of Esau. Vers. 34. WHen Esau was forty yeare old c. 1. The Hebrewes thinke that Esau till hee was forty yeare old gave himselfe to a vitious and a licentious life which may well be and that to imitate his father who was married at forty he doth the like 2. This his marrying into the flocke of Canaan was abdicationis praeludium a fore-runner of his casting off and missing of the blessing as it followeth in the next Chapter Calvin 3. Tostatus thinketh that in the forty yeare of Esau which was the hundred of Isaack Sem died but Pererius thinking to correct his oversight falleth into a greater errour referring the death of Sem to the 50. of Esau and 100. of Isaack whereas they are both in a great errour for Sem died in the 50. yeare of Isaacks life 60. yeare before this time which was 502. yeares after the floud QUEST XVI The evill qualities of Esau his wives Vers. 35. THey were a griefe of minde 1. Some read rebellious of marah to rebell sic Chald. But it rather commeth of marra to be bitter 2. And so were the wives of Esau bitter unto Isaack and Rebeckah and a great offence of mind unto them both in respect of their corrupt manners and their divers profession being given to idolatry as the Canaanites were Tharg Hierosol 4. Places of doctrine 1. Doct. God maketh rich Vers. 12. THe Lord blessed him Gods blessing is given as a reason of Isaacks increasing and growing rich whereupon Augustine noteth Etiam ipsa bona temporalia nec dari posse nec sperari debere c. nisi ab uno Deo That these temporall goods cannot be given or hoped for but from the only God quast 76. in Genes as the wise man saith Prov. 10.22 The blessing of the Lord maketh rich 2. Doct. The soules of the righteous live with God Vers. 24. I Am the God of Abraham Abraham was now dead and yet the Lord professeth himselfe to be his God whereby we are taught that the soules of the righteous after this life doe live with God for as our Saviour saith He is not the God of the dead but of the living Matth. 22.32 Muscul. 5. Places of confutation 1. Confut. Against the breaking of covenants Vers. 15. THe Philistims filled all the wels c. Though that Abimelech had made a covenant with Abraham concerning the well Gen. 21.30 yet after Abrahams death they goe from the covenant such are the enemies of the Church of whom the Prophet speaketh Isa. 33.8 He hath broken the covenant c. he regardeth no man such are the Romanists which hold that faith is not to be kept with heretikes as they brake the safe conduct granted to Iohn Hus and Hierome of Prage Mercer 2. Confut. Of restoring the ancient doctrine with the ancient names Vers. 18. HE gave them the same names which his father gave them The Philistims both stopped the ancient wels and abolished the names Isaack restoreth both so the Church of Rome hath abolished both the true ancient doctrine of the Sacraments as also taken away the name thereof calling it by an idolatrous name of their owne invention of the Masse Muscul. We therefore with Isaack have restored the pure doctrine of the ancient primitive Church together with the names as the Communion the Lords supper the Lords day c. As the Prophet saith Aske for the old way which is the good way and walke therein Ierem. 6.16 6. Places of morall observation 1. Observ. Not to imitate our fathers infirmities Vers. 7. HE said she is my sister Abraham before had offended in the same kinde and yet Isaack cannot take heed so apt children are to imitate the infirmities of their parents Mercer But we should rather learne to decline from our parents errings as the Prophet saith If he beget a sonne that seeth all his fathers sinnes c. and feareth neither doth the like c. Ezek. 18.14 2. Observ. The punishment of adultery Vers. 11. HE that toucheth this man or his wife shall dye the death Thus by the light of nature they were taught that adultery was a grievous sinne and Abimelech pronounceth the sentence of death against such as should violate another mans wife as the Lord had said before to Abimelech Thou art but dead because of the woman which thou hast taken Genes 20. vers 3. 3. Observ. Adversity and prosperity tempered together Vers. 12. ISaack sowed c. Thus the Lord tempereth adversity and prosperity sorrow and joy together like as the night and day summer and winter doe one succeed another Isaack after these grievous tentations concerning his wife is increased and blessed of God likewise vers 20. when his servants had strived for two wels they peaceably enjoy the third calling it Rehoboth roomth as the Psalme saith Weeping may abide in the evening but joy commeth in the morning
of the Temple of his body which he would raise up in three dayes Matth. 26.61 The like false witnesse was suborned against Stephen Act. 6.14 Wee have heard him say that this Iesus of Nazaret shall destroy this place c. Basting But Hierome observeth further that they did not only pervert thâ— sense and meaning of our blessed Saviours words but invert and change the words themselves for Christ said Solvite templum hoc destroy ye this temple Ioh. 2.19 but they alter the words thus I can destroy this temple But he said Destroy it you not I Non licitum est ut nobis ipsi inferamus manus it is not lawfull for us to lay hands upon our selves they adde further and build it againe in three dayes But our Saviour ut ostenderet animalâ— spirâ—â—s templum c. to shew that he meant a living and breathing temple said I will raise it up in three dayes Hierom. super Matth. 26. QUEST XV. Of the violating of faith in leagues and covenants THere remaineth another kinde of publike false testimony which is in the violating of league◠〈◊〉 and covenants 1. This S. Paul reckoneth among the sinnes of the Gentiles Rom. 1 3â— that they were truce-breakers and for this speciall fault were the Carthagineans noted with whom it was usuall to falsifie their faith so that it grew into a proverb Puâ—ica fideâ— the Carthagineans faith Of the same kinde was that sacrilegious and impious breach of faith in that great massacre in France and 〈◊〉 slaughter practised by the Papists upon the Protestants against their faith given and covenants of peace made betweene them 2. This violating of faith as it is a breach of an oath and so manifest perjury is referred to the third precept but in regard that promises are falsified to men it appertaineth hither to this Commandement Siml 3. Of this kind was that dissembled covenant and agreement 〈…〉 and Levi and the Sichemites and 〈◊〉 slaughter of the â—ibeonites contrary to th◠〈…〉 that Ioshua formerly had made with them for the which the Lord was angry and 〈…〉 land with famine in David 〈…〉 Sam. 21.1 QUEST XVI Whether are more grievous publike or private false witnesse-bearing NOw follow such false testimonies as are committed privately in the which in generall 〈…〉 be observed 〈…〉 false testimonies which are publike in judgement 〈…〉 than those which are out of judgement both because publike witnesses speake upon their oath and so are more credited and greater infamy followeth upon such a publike testimony than by a private slander but this must be understood only materialiter materially in respect of the matter and action it selfe and 〈…〉 other things being alike for otherwise intentionaliter the private slander 〈…〉 a more malicious intent to 〈◊〉 than he which falsly deposeth in judgement and beside the 〈…〉 if his false 〈◊〉 touch his neighbours life is more injurious than hee which 〈…〉 falsly where the crime bringeth not the life in question 2. There is difference and in publike false testimonies in respect of the divers action for there are three kindes of actions or causes there 〈…〉 civill cause as in an action of debt or such like there is causa criminalis civiliter 〈◊〉 a criminall cause but civilly intended that is when the crime only deserveth a civill punishment as a pecuniary mulct and causa criminalis criminaliter intentâ—â—a a criminall cause criminally intended â—s to the punishing of the body or losse of limme or life The false accusation in the second is more grievous than in the first where no infamy lieth and in the third more than in the second where there is infamy only but in the third there is both infamy and punishment Sic fere Tostat. quâ—st 25. QUEST XVII Of the divers kindes of private false testimonies OF slandering Now the particular kindes of false testimonies privately given are these 1. 〈◊〉 privy slandering and obtrectation of them that are absent This speciall vertue is required of those that shall dwell in the Lords Tabernacle He that slandreth not with his tongue Psal. 11.3 such an 〈…〉 Sibâ— that accused Mephihoseth 2. Sam. 16.1 and wicked Doeg that by his malicious accusation procured the slaughter of 85. of the Lords Priests 1. Sam. 22.9 and Haman which incensed the King against the whole nation of the Jewes Esther 3.9.10 Pelarg. 2. Neither they only which devise the slander are here faulty but they which willingly receive it and beleeve it and therefore it followeth in the Psalmâ— 15.3 He that receiveth not a false report against his neighbour Simonides the Musician by the light of 〈◊〉 could reprove one that told him that many spake evill of him Et quando tu desines mihi 〈…〉 c. and when wilt thou leave to backbite me with thine eares 3. They also which suffer one to be slandered in their hearing and hold their peace not defending the good name of their brother are partakers in this sinne such were the servants of Saul that held their peace when Saul charged Ioâ—â—than and David to have conspired against him 1. Sam. 22.8 But Ionathan dealt faithfully with David defending him in his absence before Saul his father 1. Sam. 19.4 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evill speaking and railing which S. Paul biddeth to be put away Ephes. 4.31 which is of divers sorts 1. In manifest and open railing to the face as Shemei cursed David 2. Sam. 16. 2. In derision and scorning as Michel laughed David to scorne 2. Sam. 6. Simler 3. Or in hasty and rash judgement 〈◊〉 Potiphar upon the complaint of his wife without any further examination condemned innocent Ioseph to prison Basting 3. Then there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whispering they which use it are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whisperers tatlers Qui recitant quicquid audiant who will tell whatsoever they heare Thomas Therefore the Law saith Thâ—â— shalt not walke about with tales among the people Levit. 19.16 These are first busie bodies that doe curiously inquire and aske questions of things that belong not unto them They goe about from house to house 1 Tim. 5.13 then they are praâ—lers that clacke in every corner whatsoever they know and so they are the sowers of dissention and makers of strife which is one of the six things which the Wise-man abhorreth Prov. 6.19 4. Hitherto belongeth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flattery who seeke altogether to please and doe uphold them upon whom they fawne in their sinnes 1. The scope and end of such flatterers is their owne profit and advantage and therefore they attend upon rich men and specially in Princes Courts as such there were in Sauls Court of whom David complaineth They flatter with their tongues and speake with a double 〈◊〉 Psal. 12.2 2. Of these there are two sorts for there are some flatterers in the callings of religion as false Prophets and flattering Preachers that sooth up men in their sinnes such were
qui orbem mugitibus praedicationis impleverunt which filled the world with their preaching as with lowing buildeth without a foundation there being no such thing in the text 2. Lyranus thinketh that there were but two bullockes because the plurall number being put without any determination for the most part signifieth two But what use should the Hebrewes have of their duall number if the plurall should commonly and for the most part signifie but two Beside if twelve bullocks were not sufficient for peace-offerings for every tribe to have part as Tostatus argueth before two much lesse would have sufficed 3. Therefore I incline rather to Lippomans opinion Plures quam duodecim esse potuerunt c. There might be more than twelve as in the sacrifice of Salomon and other such great solemnities QUEST XV. How this place agreeth with that Heb. 9.19 Vers. 8. MOses tooke the bloud and sprinkled c. The Apostle rehearsing these ceremonies Heb. 9. seemeth somewhat to differ in his narration from the words of Moses here 1. The Apostle maketh mention of the sprinkling of the booke vers 19. which is omitted here To this Iunius answereth that when Moses had made an end of reading in the booke he laid it downe upon the Altar and so in sprinkling the Altar besprinkled the booke also So also Calvin although no mention be made here of the booke Apostolus tamen fâ—b alâ—â—ri recruset the Apostle doth comprehend it under the Altar 2. The Apostle further speaketh there of foure other things not mentioned here the bloud of Calves Water Purple wooll and Hyssope To this objection Thomas answereth that this was the first consecration and therefore virtute continebantur in ipso atiae sanctificationes futurae other solemne sanctifications were in effect there contained and especially two the one Levit. 16. where the bloud of the goat is sprinkled the other Numb 19. of the red Cow where the other three Water Purple wooll and Hyssope were used But this answer satisfieth not for the Apostle speaketh of things actually done not potentially contained Calvin thinketh that the Apostle in that place toucheth as well this sacrifice as that other Numb 19. but there Eleazar was to sprinkle the bloud whereas the Apostle saith here that Moses sprinkled it Wherefore there is a better solution which Thomas also hath and Iunius also followeth That because it was an usuall thing in all their legall expiations to use hyssope with wooll to sprinkle with Apostolus hoc accepit ex consuetudine ritus legalis The Apostle received this from the usuall custome of the legall rites as being himselfe trained and brought up under the Law QUEST XVI What is understood by the sprinkling of the bloud Vers. 6. HAlfe of the bloud he sprinkled on the Altar 1. The generall signification of this ceremony 〈◊〉 the sprinkling of bloud whereby the covenant is confirmed was to prefigure the shedding of Christs bloud whereby wee are besprinkled by faith and to let the people understand that the transgression of the Law could not be purged but by bloud not of beasts but of the unspotted lambe Christ Jesus Ferus 2. Athanasius inferreth thus Necesse est ut Christi mortem intelligaâ— ubi testamenti fit mentio c. You must needs understand the death of Christ where mention is made of a Testament c. for a Testament is not confirmed but by death as the Apostle sheweth Hebr. 9. Now unto a Testament belong â—ix things Testator the maker of the Testament which was God hâ—redes the heires which were the Israelites bona legata the goods bequeathed which were the Land of promise conscriptio the writing of the Testament and so here was the booke of the Law testes the witnesses as Moses calleth heaven and earth to witnesse confirmatio the confirming the Testament which was by the death of the Testator and so here was the death of the bullock which signified the death of Christ whereby the new Testament is confirmed which containeth the promise of the heavenly Canaan Ferus To the same purpose Rabanus This is the bloud of the covenant that is morte Christi quae hoc sanguine significatur c. by the death of Christ which is signified by this bloud the Testament shall be confirmed 3. By the sprinkling of the booke Theophilact understandeth our hearts sprinkled with Christs bloud quâ— nobis pro codicillis insunt which hearts of ours are in stead of our bookes the purple wooll colore ipso sanguinem praefigurat by the very colour also did prefigure the bloud of Christ Athanasius and the hyssope as Rupertus humilis herba humilem fidem Dominicae passionis significat doth signifie the lowly faith of the Lords passion being a low herbe Thomas by hyssope which purgeth understandeth faith which purgeth the heart QUEST XVII What is meant by the dividing of the bloud into two parts HAlfe of the bloud c. Halfe of the bloud was sprinkled on the Altar and halfe upon the people 1. Rupertus by this division of the bloud understandeth the two Sacraments Coelestia duo simul de 〈◊〉 eodemque derivata sunt sanguine Christi Two celestiall things are derived out of one and the same bloud of Christ c. namely the Sacrament of Baptisme and of the Eucharist And as here Moses sprinkled the water and bloud mixed together as the Apostle sheweth Heb. 9. so out of Christs side upon the crosse there flowed forth water and bloud 2. Ambrose will have that part of the bloud put into basons to signifie moralem disciplinam morall discipline the other sprinkled upon the Altar mysticam mysticall and hid learning But this seemeth somewhat too curious 3. The true meaning then of this ceremonie is partly mysticall part of it is sprinkled upon the Altar which is Christ Jesus who by the shedding and sprinkling of his bloud reconcileth us to God part is sprinkled upon the people to shew that wee sprinkled with Christs bloud by faith are purged from our sinnes Simler It is partly morall Communiounius ejusdem sanguinis c. The communion of one and the same bloud doth signifie the communion betweene God and his people Cajetan Gallas But the historicall sense is here more fit for in this ceremony of dividing the bloud into two parts and so besprinkling the Altar with the one halfe which represented God and the people with the other betweene whom the covenant was confirmed the old use in striking of covenants is observed for the ancient custome was that they which made a league or covenant divided some beast and put the parts asunder walking in the middest signifying that as the beast was divided so they should be which brake the covenant So when Saul went against the Ammonites comming out of the field he hewed two oxen and sent them into all coasts of Israel expressing the like signification that so should his oxen be served that came not forth after Saul and