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
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
for God expresseth no condition in his promise 4. Nor yet need we answer that Iacob doth not vow the generall worship of God whereunto he was bound by his profession having received circumcision but a speciall service in consecrating that place to Gods service and offering of tythes or that it is lawfull for a man to tie himselfe by a new bond to performe that to God which he is otherwise bound to doe as the Prophet David saith Psal. 119.126 I have sworne and will performe it that I will keepe thy righteous judgements both these answers are true though not pertinent to this place ex Perer. 5. Wherefore Iacob doth not bring this forth as a condition If God will be with me this particle im is not here a conditionall but a word of time as it is taken vers 15. untill if that is when I have performed c. so is it taken here when God hath beene with me and kept me in this journey Iun Mercer and the words following are not to be read then the Lord shall be my God but when the Lord hath beene my God so they are not parcell of the vow which is complete in the 22. vers but they are part of the reason of this vow Rasi Iun. QUEST XVIII To whom Iacob voweth to pay the tenth Vers. 22. I Will give the tenth 1. Some thinke that he payed the tenth to Sem or Eber but Sem died before Iacob was borne and Eber also was dead many yeares before this in the 19. yeare of Iacob who is now supposed to have beene 77. yeare old 2. Therefore this giving of tithe was nothing else but the consecrating of the tenth part of his goods to be bestowed in building of Altars and in sacrifices for the service of God and such things as are devoted to religious uses are truly said to be given unto God sic Cajetan Mercer 3. Some Hebrewes referre this to the consecrating of Levi to the Priesthood but as Aben Ezra not men but cattell and beasts used to be tithed 4. Places of Doctrine 1. Doct. The ministery of Angels Vers. 12. THe Angell of God went up and downe By this is expressed the ministery of the Angels that are continually imployed for the good of the elect they ascend to report our necessities they descend to be ministers of Gods mercies as the Apostle saith Are they not all ministring spirits sent forth to minister for their sakes that shall be heires of salvation Heb. 1.14 2. Doct. How Gods providence is seene in permitting evill to be done in the world HEreby also is set forth Gods providence that watcheth over all things for the Lord standeth upon the top of this ladder whereby is signified the administration and government of the world Against which providence whereas it is objected that many evill things are committed in the world to the which the Lord is no way consenting Thomas Aquine answereth that although some defects are against the particular nature of things yet they are for the good of the universall and therefore as Augustine saith Deus non sineret malumesse in operib suis nisi sciret benefacere etiam de malâ— God would not suffer evill to be in his works if he did not know how to turne evill into good But it will be said God ought to draw men against their will unto good Dionysius answereth Non est providentia divinae violare naturam sed est cujusque naturae conservatrix Gods providence doth not change or violate nature but is the preserver of naâ—ure leaving to things indued with reason to follow their owne will and inclination Lib. de Divin nominib cap. 4 par 4. 3. Doct. How God forsaketh not the elect finally Vers. 15. I Will not forsake thee c. Gods promises to his servants are so stable and firme in Christ that they are sure finally not to be forsaken as the Lord said to Iosua I will never faile thee nor forsake thee Heb. 13.4 Calvin 4. Doct. Lawfull to vow Vers. 20. IF God will be with me c. By Iacobs vowing both their errour is condemned that take away the use of all vowes from Christians and their superstition that vow not as they ought Iacob 1. directeth his vowes to God the papists vow unto Saints 2. He voweth to testifie his thankfulnesse they vow to merit 3. He voweth such things as were in his power as to pay tithe they such things as are beyond their reach as single life where the gift is not 4. Iacob voweth such things as God commanded they vow things of their owne inventing as to goe in pilgrimage to fast with bread and water to garnish Idols and such like concerning the which we may say with the Prophet who required this at your hands Isay 1. â—2 Calvin 5. Doct. Signes called by the names of the things Vers. 22. THis stone shall be the house of God This stone was not Gods house but a monument or signe of the place of Gods worship for there Iacob to fulfill this vow afterward at his returne built an Altar to God Gen. 35.7 Thus by a metonymie that which is proper to the thing is given to the signe in which sense the bread in the Eucharist is called the body of Christ Marlâ—r 5. Places of Confutation 1. Confut. How the Angels are reporters of our prayers unto God and yet no mediators Vers. 12. LOe the Angels of God ascended and descended upon it Hence Pererius would gather that the Angels descended from heaven to reveale unto us the counsels of God and to execute his will so their office is by ascending to report unto God our prayers vowes and necessities in Gen. 25. numer 23. We grant that the Angels doe report unto God the affaires of the world and the acts and gests of men and so their supplications in generall but this they doe as messengers not as mediators The Prophet Zachary sheweth a distinct office of the Angelicall spirits and Jesus Christ there called the Angell of the Lord they returne this answer to Christ Wâ—e have gone thorow the world and behold all the world sitteth still and is at rest But the Angell of the Lord Christ the Mediator of his Church steppeth forth and prayeth O Lord of hosts how long wilt thou be unmercifull to Ierusalem Zach. 1.12 So then though the Angels be witnesses of our devotion and beholders of our teares and plaints they have no office of mediation neither have we any warrant to pray unto them 2. Confut. Against the Platonists that make three kinds of providence Vers. 12. THere stood a ladder upon the earth and the top reached to heaven Gods providence then descendeth from heaven to earth contrary to the opinion of the Platonists noted by Gregor Nyssen lib. 8. de provident cap. 3. who make three kinds of providence the first of God in taking care onely for things celestiall and spirituall and the generall causes of other things in the world the second they
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
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
worship him as also this line is continued to shew the accomplishment of Gods promise that the seed of the woman should breake the serpents head and so S. Luke doth fetch the petigree of Christ after the flesh from these fathers before the floud 2. Vers. 22. In that Henoch first walked with God in earth before he walked with him in heaven it sheweth that we must first seeke Gods glory in earth before we can bee admitted unto that everlasting glory so Saint Peter reasoneth that because we looke for new heavens and a new earth we should bee diligent to be found of him without spot c. 1 Pet. 3.13 3. Vers. 29. In that Lamech said of his sonne Noah this same shall comfort us c. it appeareth that the faithfull then looked for a comforter that should deliver them from the curse and give them true rest of which comforter and deliverer Noah was a figure who both by faith was made heire of righteousnesse himselfe Heb. 11.7 and by the arke which was a type of Baptisme 1 Pet. 3.21 did preach and testifie to the world the true deliverance by the Messiah CHAP. VI. The Method THis Chapter hath two parts 1. Gods determination to destroy the world 2. The preparation or making of the Arke In the first part there is set downe 1. the occasion which provoked God to purpose mans destruction which was the sinne of that age described in particular the sinne of carnall pleasure vers 1. of oppression and tyranny v. 4. in generall vers 5. 2. In Gods determination there is first his repentance that hee had made man vers 6. then the limitation of one hundred and twenty yeares to see if they would amend vers 3. 3. Gods full resolution to destroy all flesh vers 7. In the second part there is first set downe the ground of this favour of God towards Noah which was Gods mercy and grace towards him Noah found grace in the eyes of the Lord vers 8. and Noahs justice and righteousnesse vers 9. which was by faith Heb. 11.7 then followeth in the next place the commandement of God concerning the making of the Arke and Noahs obedience thereunto vers 21. In the prescription or commandement for the Arke there is described 1. the forme and fashion thereof both of what matter it should be made vers 14. of what length breadth height vers 15. in what order for the cabbines vers 14. window doore vers 16. 2. The use thereof for the preservation of man vers 18. of beasts vers 19. of foules vers 20. and their sustentation in laying up their food vers 21. The grammaticall sense v. 2. They tooke them women T. they tooke them wives caet v. 3. sonnes of princes Ch. sonnes of God cat Elohim hebr of Gods or God v. 4. my spirit shall not remaine or continue in these men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S.H. this evill generation shall not remaine forever Ch. my spirit shall not strive alwayes with man or because of man Tr. B.G. heb don to judge contend because their workes are evill c. a terme shall be given them of 120. yeeres if perhaps they will be converted Ch. my spirit shall not alwayes be as sheathed P. neden a sheath v. 4. There were Giants S.H.B.G.P. Ch. there were defectores backsliders Tr. Heb. Nephilim à naphal to fall because Giants cause men to fall through feare the first reading is the best 1. because they are called mighty or strong men heb gabar which the Septuagint also translate Giants 2. So it is taken Num. 13. 34. and cannot be otherwise 3. Because of the consent of interpreters and Iunius in his last edition so readeth v. 6. God considereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. it repented God in his word Ch. it repented God caet v. 7. and the Lord said this clause the latine have not the rest have v. 6. and he thought S. he spake in his word that hee would breake the strength of them according to his good pleasure Ch. and hee was grieved in his heart cat praecavens taking heed for afterward hee was touched with griefe of heart H. v. 7. every one thinketh in his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligently unto evill all the dayes of his life S. all the thought of his heart is intent to evill all time H. the sense of his cogitation iâ— evill all time Ch. the imagination of the thoughts of his heart onely evill every day T.B.G.P. rach onely v. 9. Noah pleased God S. walked in the feare of God Ch. walked with God T.B.G. v. 11. filled with iniquity S.H. Rapine Ch. violence T. cruelty B. G. chamas to oppresse v. 2. the time of all flesh is come before me S. The end of all flesh caet v. 14. of square wood S. levigatis plained wood H. Pine tree B. G. of Cedar wood Ch. of Gopheâ— T.P. which is a kinde of Cedar v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathering shalt thou make the Arke S. a window shalt thou make in the arke caet â—sahar a window heb a cleare light T. v. 16. the doore shalt thou make in the side S. thou shalt make the doore of the arke in the side below H. the doore of the Arke in the side caeter thou shalt make parlâ—rs tristega and three lofts therein H. thou shalt make the lower second and third roomes caet The explanation of doubts or theologicall explication QVEST. I. Of the greatnesse of the sinne of the old world 1. THe sinne of the world was very great seeing God could endure the wicked inhabitants no longer but swept them away with the floud which may appeare by these severall considerations 1. their wickednesse was universally spread vers 12. all flesh had corrupted his way 2. Their sinne exceeded in greatnesse it was come unto the very height vers 5. God saw that the wickednesse of man was great 3. Not onely the wicked race but the righteous seed the sonnes of God fell to folly vers 2. 4. They were exercised a long time in doing evill a thousand yeares and more that they were growne to such an habite that they could doe nothing but thinke evill in their heart 5. Unto this may be added their gracelesse obstinacie that having an 120. yeares given them by the preaching of Noe to call them to repentance yet despised Gods long suffering QVEST. II. When the world beganne to be so wicked 2. THis overflowing of iniquity beganne when men beganne to be multiplied upon the earth vers 1. not so soone as the world began to be peopled which might bee within two or three hundred yeares after the creation for then they began to build Cities Ninus King of Assyria who reigned there some 230. yeares after the floud is reported to have had in his armie 70. hundred thousand footmen and 200. thousand horse men in the like time after the creation might the world be exceedingly replenished 2.
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
may sometime use a lye as a sause likewise Cassianus Ita mendacio utendum quasi ei natura insit elebori A man must use a lye as the Physitians use elleborus that is in case of extremity onely which opinion they seeme to have borrowed from Plato who alloweth Magistrates though not private men hostium vel civium causa mentiri to lye to deceive the enemy or to profit a citizen lib. 3. de publie But the Scripture condemneth all kinde of lying for the Apostle saith No lye is of the truth 1 Iohn 21.22 that is of God but the Devill is the father of lying and when hee speaketh a lye hee speaketh of his owne Iohn 8.44 therefore the true Virgins and servants of Christ are thus described In whose mouth there is found no guile Apocal. 14. 5. Beside that which is evill of it selfe in the kinde thereof cannot any wayes be good a lye is contrary to the order of nature which hath given unto man the voyce and words to expresse his minde and the meaning of the heart Now for authority against Plato we may set Aristotle who saith that a lye is in it selfe evill and wicked lib. 4. Ethicor. c. 7. and Pythagoras was wont to say that in these two things wee are made like unto God in telling the truth and bestowing of benefits Aelian lib. 12. Against Origen and Cassianus we may oppose Augustine who condemneth all kind of lying even that which is called jocosum a lye in sport libr. cont mendacium and Gregory who upon those words of Iob 27.3 As long as my breath is in me c. my lips shall speake no wickednesse nor my tongue utter deceit inferreth that omne mendacium est iniquitas every lye is iniquity ex Perer. 2. Some thinke that Iacob lied to his father but that he sinned not because hee did it by the revelation and counsell of God so Chrysostome saith Ne considera quod mendacia erant c. Consider not that they were lyes which Iacob told but that God willing to have the prediction fulfilled dispensed and disposed all things hom 53. in Genes Of the same opinion are Gabriel Biel in 3. distinct 38. and Petrus Aliacens Familiari considio spiritus excusantur They are excused by the familiar counsell of God 1. Senten qu. 12. Contra. 1. If God did perswade Iacob to lye then hee should be the author of lying and so of sinne 2. This will shake the credit of the Scriptures and holy writers if it bee granted that God inspireth lies 3. Neither doth it appeare that this counsell was of God but of Rebeccahs owne device Vers. 8. Heare my voyce my sonne in that which I command thee 4. If Iacob had received any revelation from God he would not have beene so doubtfull as hee was to enterprise this matter 5. God indeed ordered and disposed of this meanes and made it worke to effect his owne purpose but God disposeth of many things to a good end which he ordained not neither commanded 3. Some thinke that Iacob lied not at all to Isaack and therefore sinned not 1. Augustine excuseth Iacobs speech by the mysticall sense where he saith I am Esau he saith if it be referred to Iacobs person it is a lye if to Iacobs body that is the Church it is true for as the Scripture saith Many shall come from the East and West c. and sit downe with Abraham Isaack and Iacob in the kingdome of heaven and the children of the kingdome shall be cast out Matth. 8.11 12. and so the younger taketh away the birth-right of the elder 2. Theodoret saith Iacob was Esau because he had bought his birth-right 2. So Thom. Anglic. that as Christ said Iohn Baptist was Elias not in person but in office and vertue so Iacob saith he was Esau in regard of his prerogative and birth-right 4. Some excuse Iacob that he should call himselfe Esau which signifieth made or perfect signifying that he was the making that is the sonne of Isaack and the first borne by the decree of God Perer. Contra. 1. A mysticall or figurative sense in Scripture is not to be admitted where the historicall may without any inconvenience be received as here it may for to grant that Iacob might fall into this infirmity is no absurdity seeing holy men in Scripture are detected of greater faults and Saint Peter is reproved of Saint Paul for his dissimulation Galath 2. 2. Iacob saith not only I am thy first borne but Esau thy first borne vers 19. and as Cajetan noteth hee saith he is Esau v. 24. without the addition of the first borne therefore the second answer is not sufficient 3. The example of Iohn Baptist is not alike for there they which heard our Saviour did know that hee meant not Elias person but some other similitude in respect of his office and gifts but here Isaack understandeth Iacob to speake of the person of Esau and therefore biddeth him come neare that he might feele him they which excuse this fact of Iacobs by that of Raphael to Toby who said he was Azarias the sonne of Ananias the great would justifie one lye by another 4. Esau was so called for that he was perfectly borne and therefore Iacob could not in that sense name himselfe Esau and though he had yet he had deceived Isaack who inquireth still after the person of Esau. 5. Neither because Isaack after he perceived the fraud was not angry with Iacob neither did revoke the blessing pronounced or because the Scripture saith that Iacob was a plaine or simple man or for that God appeared afterward to Iacob doth all this prove that Iacob committed not a lye as Thomas Anglic objecteth For 1. God casteth not off his because of some infirmity neither doth an action awry derogate from a mans uprightnesse and simplicity and it is confessed that God over-ruled this action and disposed of it according to his owne purpose as God can turne and apply evill actions to a good end yet all this cannot exempt Iacob from dissimulation 6. Though this speech of Iacob I am Esau thy first borne could find some excuse yet the other can hardly be made good I have done as thou badest mee and eat of my venison for neither had Isaack given the charge to Iacob but to Esau neither was that flesh which Iacob brought got in hunting some would have it understood of some other thing that Isaack had given to Iacob in charge some say that Iacob respected his fathers generall intention which was to employ his first borne in that service and to give him the blessing and that first borne was himselfe Cajetan But who seeth not how farre fetcht these interpretations are for it is cleare that Iacob speaketh of his fathers bidding in action not in intention and yet he intended as he spake to blesse Esau and not Iacob Perer. himselfe confesseth that these two last speeches of Iacob can very hardly be
Iacob who himselfe thanketh God that whereas he went but with his staffe he returned with bands Gen. 32.10 2. Another reason is this Iacob went secretly and not accompanied Vt melius frâ—tris conatus declinaret that he might the better avoid the practices of his brother Thom. Anglic. 3. Beside it may be an example of labour patience and frugality to the servants of God ex Perer. QUEST VIII The divers expositions of Iacobs ladder Ver. 12. THen he dreamed and behold there stood a ladder upon the earth c. 1. Some by this ladder understand the genealogie of Christ Saint Luke setting forth the same by descending from Adam downward Saint Matthew by ascending from Ioseph upward 2. Augustine by God standing upon the ladder understandeth Christ hanging upon the Crosse by the Angels ascending the Preachers handling mysticall doctrines by the Angels descending Preachers applying themselves to morall doctrine Serm. 79. de tempore 3. Some by this ladder interpret the Church which is the gate of heaven without the which there is no salvation 4. Some by this ladder insinuate a Christian profession in the which are divers degrees and vertues to rise by by the Angels ascending such are understood as are given to contemplation by the Angels descending such as follow an active and practicall life 5. Philo sometime by this ladder describeth the soule of man the head he maketh the understanding the feet the affections the ascending descending is the discourse of the reason sometime he expoundeth it to be the uncertaine state of the world wherein as in a ladder some ascend and are advanced some descend and are dishonoured ex Perer. 6. But the proper and literall meaning of the ladder is to set forth Gods providence both in generall whereby he governeth all things in heaven and in earth Psal. 113.6 The degrees of the ladder are the divers meanes which God useth the Angels ascending and descending are the ministring spirits which God sendeth forth for the execution of his will even the Heathen Poet Homer by the like similitude of a golden chaine which Iupiter sent downe from heaven to earth describeth the divine providence And in particular the speciall care which the Lord had of Iacob to protect him in his journey is by this ladder exemplified The ladder is the way that Iacob was to goe the Angels ascending and descending doe conduct him backward and forward God standeth upon the top of the ladder ruling all by his providence Iun. For whereas foure things troubled Iacob his departure from his parents his leaving of his Countrey his solitary journey his poverty the Lord doth give him spirituall comforts against them all I will be thy keeper I will give thee this land he saw Angels ascending and descending to be his companions and thou shalt spread abroad to the East and West c. Perer. 7. This ladder also in a mysticall signification betokeneth Christ as he himselfe expoundeth Ioh. 1.51 and specially in these points 1. The two natures of Christ are expressed who above is God of his father beneath is man out of Iacobs loynes 2. Christs office is described who is the onely way and the ladder whereby wee ascend to heaven Calvin 3. The Angels ascending and descending are the blessed spirits which first ministred to the person of Christ Ioh. 1.51 And secondly doe minister for the good of his body namely the elect Heb. 1.14 QUEST IX How in Iacob all the world should be blessed Vers. 14. THou shalt spread abroad to the West to the East 1. This is first understood of the possession of the large Countrey of Canaan which was extended toward the foure parts of heaven and secondarily it is referred to the spirituall posterity of Iacob that should bee dispersed thorowout the world Mercer 2. Whereas it is said In thee and in thy seed he sheweth how in Iacob all Nations should be blessed because of him should come the promised seed Calvin QUEST X. What things were promised to Iacob Vers. 15. I Will never forsake thee c. 1. Because these promises made to Iacob in Christ were not onely temporall but spirituall not onely concerning this life but the next 1 Tim. 4.8 Iun. 2. Wheresoever thou goest which is not to bee taken largely but with this restraint so long as hee walked in the wayes of God the Lord promiseth to be his guide Muscul. 3. Till I have fulfilled all I have promised thee not onely these things which the Lord now spake as Mercer but which Isaack promised and pronounced unto Iacob vers 3 4. Iun. yea and all those promises made to Abraham and his seed were made likewise to Iacob Rasi QUEST XI How the Lord is said to be in one place more than another Vers. 16. THe Lord is in this place and I was not aware c. 1. God in respect of his power and locall presence is every where alike but in respect of some speciall declaration of his presence he is more in one place than another as in some apparition and vision as the Lord bid Moses put off his shooes because the ground was holy where the Lord then appeared Exod. 3. so in the Tabernacle where the Lord gave answers in the Poole of Bethesda where the Angell stirred the waters the Lord was present after a speciall manner as he is also in the assemblies and congregations of his servants and as here in this heavenly apparition to Iacob Perer. 2. The Hebrewes imagine that Iacob for the space of foureteene yeares while he was in Ebers house never almost lay downe but watched giving himselfe to meditation and therefore reproveth himselfe now for sleeping but that this is a fable I have shewed before in Gen. 25. quest 20. 3. And I was not aware So the Lord to the faithfull performeth more than they could conceive and expect Calv. And the servants of God perceive not at the first that which in processe of time is revealed unto them as it is said of Samuel that at the first he knew not the Lord neither was the word of God revealed to him 1 Sam. 3.4 that is in such familiar manner as afterward the Lord shewed himselfe in Gregor lib. 2 in 1 Sam. 4. Bernard excellently sheweth the difference of Gods presence Est in omni loco c. sed aliter atque aliter apud homines males est puniens dissimulans apud electos operans servans apud superos pascens cubans apud inferos damnans arguens c. God is every where but after a divers manner he is among the wicked punishing yet forbearing among the elect working and saving in heaven refreshing and dwelling in hell condemning and reproving Serm. 6. de Dedication Eccles. c. QUEST XIII Why Iacob called the place fearefull Vers. 17. HOw fearefull is this place 1. Three things were here wrought upon Iacob while he slept he had a vision when he awaked he had the revelation and understanding
downe fire from heaven But how is it then called the fire of God if it were of Satans sending therefore the text it selfe is against that opinion some take it to bee called a fire of God that is a great and most vehement lightning as things of excellencie are so called as the wrestlings of God Gen. 30.8 and the mountaines of God Psal 36.7 Iunius But this sense in that place seemeth to be improper for as here the lightning is called the fire of God so Psal. 29. thunder is called the voice of God I thinke that it will not be said that here also it is so called because the thunder giveth a mighty voice for this is there beside expressed The voice of the Lord is mighty but there the reason is shewed why it is called the voice of the Lord because the God of glorie maketh it to thunder vers 3. Againe every where the Scripture maketh God the author of thunder and lightning and windes as Psal. 107.25 Hee commandeth and raiseth the stormie winde and Psal. 147.15 Hee sendeth forth his commandement upon the earth and his word runneth very swiftly he giveth snow like wooll Psal. 148.7 8. Praise the Lord c. fire and haile snow and stormy winde which execute his word they execute Gods word and commandement onely but if they might bee raised by the power of Satan then should they execute his word Further the Lord saith Iob. 38.25 Who hath divided the spoutes for the raine as the way for the lightning of the thunders and vers 28. the Lord is said to bee the father of raine and so consequently of the other meteors If the Devill can cause raine thunder lightning then he might be said to bee the father of it Hence it is that the people of God have used to pray unto him as the only author and giver of raine and weather as Samuel saith Is it not wheate harvest I will call unto the Lord and he shall send thunder and raine 1. Sam. 12.17 So Ambrose saith Cum pluvia expeteretur ab omnibus quidam dixit neomenia dabit eam c. When raine was desired of all one said the new Moone will bring raine although we were very greedy of raine yet I would not such assertions to bee true yea and I was much delighted that no raine was powred donec precibus ecclesiae datus manifestaret non de initiis lunae sperandum esse sed providentia misericordia creatoris untill it being at the prayers of the Church did manifestly shew that raine is not to be hoped for by the renewing of the Moone but by the providence and mercy of the Creator Some thinke that the fire which came upon Iobs flocke did not come downe from heaven but was otherwise kindled by Satan but that the Devill made as though it came from Heaven the more to terrific Iob when hee should see that even the heavens and God himselfe were set against him Of this opinion seemeth to bee the author of the Commentary upon Iob under Origens name Non de coelo cecidit ignis ille sed ita finxit nequissimus c. Non à Deo missus est sed tua iniquita â— miserrime omnium diabole succensus est That fire came not downe from heaven but so the wicked one fained it was not sent of God but kindled by thy wicked meanes O thou Devill of all most miserable And afterward hee sheweth that Satan cannot bring fire from heaven Dic ergo infoelix tunc super oves Iob ignem de coelo potuisti adducere cur non potuisti revocare illum ignem quem advocavit Helias Say then couldest thou O wretched one bring fire upon Iobs sheepe and why couldest thou not then keepe backe the fire which Helias called for upon the fifties for they were thy ministers and servants This authors judgement in this latter point wee willingly imbrace but his first conceit seemeth not to bee agreeable to the text which saith it was the fire of God then not kindled by Satan Neither yet is it to be thought that Satan had no hand in it but that it was wholly Gods worke for so God should be Satans Minister in serving his turne and not Satan his Wherefore my opinion is this that this tempest of fire and winde were in respect of the naturall generation of them of the working and sending of the Creator But Satan was Minister dejecti ignis the minister of the fire cast downe as Osiander saith not the author but the minister yet not Gods minister in the originall worke which proceeded of naturall causes but in the execution God caused the fire but Satan brought it upon Iobs flocke God raised the winde but Satan drave it upon the foure corners of the house for this we doubt not of but that thunder and lightning and winde being once raised that Satan hath power by Gods permission to carry and transport it from place to place if the winde blow one way he can turne it to another but of himselfe by his spirituall power I deny that he can raise windes and tempests where none are upon the reasons before alleaged And therefore we may hold that to bee a fable which Philostratus reporteth how Apollonius saw two tunnes among the Indians which being opened did send out the windes and being shut they were restrained So I conclude this place with that decree of the Councell Bracaâ—ens 1. c. 8. Si quis credit quòd diabolus tonitrua fulgura tempestates siccitates sua authoritate facit sicut Priscillianus docet anathema sit If any man beleeve that the Devill by his owne authority can make thunder lightning tempests drought as Priscillanus holdeth let him be accursed QUEST XV. Of the power of spirits in naturall workes NOw concerning the other actions of spirits which is called mediate they by applying tempering and qualifying naturall causes may bring forth strange effects for the vertues and properties of herbes plants precious stones mettals mâ—nerals are exactly knowne unto them and but in part unto us 1. As we see man by art by composing things together can effect rare and strange workes as is evident in the graffing and incision of trees in distilling of waters compounding of medicines so much more can spirits by aportioning and applying divers naturall causes together produce strange things 2. Againe many times the excellencie of the artificer or workeman addeth to the perfection of the worke beyond the vertue of the instrumenâ—â— as an axe serveth but to cut but the cunning workeman can therewith doe more than cut as frame a bed or table and such like so these spirituall powers by their great skill can by naturall instruments and meanes bring forth more excellent and strange works than their naturall force serveth unto because they are the instruments of Angels and spirits Sic Thom. Aqui. cont Gent. c. 103. 3. Augustine giveth instance of divers strange and admirable workes in nature as
other his historicall commentaries which are likewise mentioned chap. 34.17 Deut. 31.9.22 Iun. Calvin Simler This same charge is likewise registred by Moses Deut. 25.17 Galas 6. This the Lord would have committed to writing for these causes 1. That a thankfull memorie should still be retained in time to come of this great deliverance 2. That the people of God should know the sentence denounced against Amalek which should be executed in due time Simler 3. And that Saul who was to performe this service should with better courage and boldnesse set upon that enterprise Ferus QUEST XX. Why Moses is commanded to rehearse it to Ioshua Vers. 14. REhearse it or as the Hebrew is put in the cares of Ioshua 1. Moses is bidden to intimate this to Ioshua because he was to be his successor Iun. 2. Some thinke that this was the thing which he should rehearse to Ioshua how Moses by his prayer and the lifting up of his hands obtained the victorie which Ioshua was not present to see Pellican But it followeth in the next words what it was namely the sentence of God for the utter extirpation of Amalek 3. That both it might be an incouragement to Ioshua against the rest of Gods enemies seeing that they which made the first attempt are thus judged of God Simler As also to be a caveat unto Ioshua and the Israelites that they should make no league or peace with this nation which before the Lord stood accursed Tostat. 4. In like manner God will have it written in every faithfull mans heart that he hath ordained the Devill and his Angels and all our spirituall enemies that wee should be at perpetuall defiance with them Ferus Rupert 5. Neither was this charge given to Ioshua that they should beare still in mind this injurie which was offered them by the Amalekites but that they should thinke of the judgements of God against them it is one thing to remember private wrongs another to beare in mind the judgements of God given in charge QUEST XXI Whether Amalek were wholly destroyed by Saul Vers. 14. I Will utterly put out the remembrance of Amalek c. Tostatus here affirmeth thus Nomen Amalechitarum totaliter periit tempore Saulis That the name of the Amalekites did wholly perish in the time of Saul quast 7. in Exod. But this appeareth to bee otherwise for after that time when Saul was sent against Amalek 1 Sam. 15. and after that Tostatus saith Non fuit populus Amalechitarum c. There was 〈◊〉 more people of the Amalekites wee find that the Amalekites burnt Zildag Davids Citie 1 Sam. 30.2 Some therefore thinke that the meaning is that the Lord would overthrow and destroy statum dominium the state Kingdome and dominion of that nation Pellican But the words are more generall hee would put out the remembrance or memorie of Amalek 3. The truth then is this that God gave indeed a charge unto Saul utterly to destroy Amalek and if Saul had done his faithfull endevour at that time there had not beene any left But Saul being negligent to execute the Lords commandement onely the destroying those Amalekites that were nearest and made resistance letting them alone which were farther off Iun. 1 Sam. 15. Martyr 1 Sam. 27.8 David afterward perfected what Saul had omitted did smite Amalek 1 Sam. 27.8 afterward he put to the sword the whole host of the Amalekites letting none to escape saving 400. which rode away upon camels 1 Sam. 30.17 And after this we find no great exploit done by that nation but by little and little they were rooted out according to the sentence of God here decreed against them QUEST XXII Of the building of the Altar and the name thereof Vers. 15. ANd Moses built an Altar and called it Iehovah nissi 1. Moses by the example of the godly Patriarkes built an Altar whereon to offer sacrifice unto God and to shew his thankfulnesse for this great victorie Simler 2. There was yet no setled Priesthood ordained but the right of sacrificing belonged unto the first borne as mention is made afterward of certaine young men of the children of Israel which were sent to offer sacrifice chap. 24.8 Now Moses though he were not the first borne Aaron being elder than he yet he was extraordinarily consecrated of God both Prince and Priest to offer sacrifice who consecrated Aaron afterward for the Priesthood Tostat. 3. The name given unto this Altar signifieth Iehovah is my banner which name some thinke was not given to the Altar but is referred to the sacrifices there offered Calvin And so the Chalde interpreteth that hee worshipped God upon that Altar Tostatus saith that the name of God is incommunicable and cannot be given unto the creatures but complexè with some other addition as Gen. 22. Abraham calleth the mountaine The Lord will be seene but this observation is not alwayes true for Iakob called the Altar which he set up in Sechem The mightie God of Israel without any other addition where notwithstanding the word Altar must be supplied The Altar of the mightie God of Israel Iun. As we use commonly to say We will goe to S. Andrewes meaning the Church so called Oleaster So the word Altar is to be supplied here The Altar of Iehovah my banner Simler QUEST XXIII Of the meaning of these words The hand is upon the throne of Iah Vers. 16. THe hand is on the throne of Iah 1. Here the Latine translator readeth very corruptly manus solius Domini the hand is of the Lord onely for manus super solium Domini the hand is on the throne of God and the Interlineary glosse giveth this note upon it Omnia opera nostra operatur in nobis He worketh all our works in us which is a true note but upon a wrong text 2. Iunius in his last edition doth understand it of Amalek reading thus Because the hand of Amalek was against the throne of Iah that is against his people But here Amalek is thrust into the text and Iunius himselfe hath reversed that interpretation in his Analysis inclining to their opinion that take this to be the forme of an oath which the Lord taketh for the assurance of this sentence against Amalek 3. Some by the throne of God understand the heavens and make this the meaning that as the covenant with the heavens is sure so this decree against Amalek Ex Simler 4. Others by the hand upon the throne understand the power and majesty of God which with an outstretched hand shall bee revenged of Amalek Iunius in his first edition Tostat. Lyran. Galas 5. Some by throne interprete the Church of God which is as Gods seate and resting place which hee will defend against all the adversaries thereof Ex Calvin 6. But the fittest interpretation of all is this that God as by the lifting up his hand to heaven and laying it upon his throne doth sweare that he will have continuall warre with Amalek for as men
morall and ceremoniall lawes So that these Judicials were the very bond of the other lawes and kept the people in order and obedience Vrsinus Catech. 2. These lawes doe thus differ 1. The Morall are generall grounded upon the law of nature so are not the other 2. They are perpetuall to endure for ever so doe not the other 3. The Morals require both externall and internall obedience the other onely externall The Morall were the principall and other lawes were to give place unto them and they were the end unto the which the other tended Vrsin 3. Yet these three the Morall Judiciall and Ceremoniall are not severally but joyntly handled by Moses so that among the Morals there are found some Ceremonials and among the Judicials both Morall and Ceremoniall lawes Lyran. And the Moral law contained in the ten Commandements was delivered by the Lords owne voice to the people the rest they received by Moses from God Tostat. quest 1. QUEST III. Of the validity of the lawes Morall Ceremoniall Iudiciall which are abrogated which are not COncerning the validity of these lawes 1. The Ceremonials are utterly abolished so that there is now no place for them under the Gospell neither can they be revived without derogation to the Gospell of Christ as the Apostle saith If yee be circumcised Christ shall profit you nothing Galath 5.2 for when the body is come the shadowes must be abolished but the ceremonies were shadowes the body is Christ Coloss. 2.17 Their Temple signified the Church of God their holy place heaven their sacrifices the passion of Christ their expiations the remission of sinnes these things then being fully exhibited and fulfilled in Christ have now no more place in the Church Ferus Againe the ceremonies served only for that carnall people which were as children kept in bondage under the elements and rudiments of the world Galath 4.3 But now we are no longer under tutors and governours the time appointed of the Father being expired but are set free and redeemed by Christ. Ferus Another reason of the abolishing of them is in respect of that people to whom they were prescribed as a marke and cognizance to discerne them from all other nations but now this distinction being taken away and the wall of partition being broken downe both Jew and Gentile being made all one in Christ that also is abolished which discerned them from other people for the causes being changed for the which the law was made there must needs follow also an alteration of the law it selfe Vrsin 2. The Judicials are neither abolished nor yet with such necessity injoyned the equity of them bindeth but not the like strict severity as is shewed before at large in the generall questions prefixed before the first chapter whither I referre the Reader 3. The Morall law remaineth full in force still and is not abrogated Quoad obedientiam in respect of obedience which thereunto is still required now under the Gospell Sed quoad maledictionem but in respect of the curse and malediction which Christ hath taken away So that it is most true which our blessed Saviour saith he came not to dissolve the law but to fulfill it Matth. 5. Hee hath fulfilled it 1. In his owne person in keeping it 2. In paying the punishment for us which was due by the law to the transgressors thereof 3. In enabling us by his grace to walke in obedience to the law Vrsin QUEST IV. Of the difference betweene the Morall and Evangelicall law BUt though the Morall law bee now in force and bind us to obedience as well as it did the Jewes yet there is great difference betweene the law and the Gospell 1. In the knowledge and manifestation thereof for to the Morall law wee have some direction by the light of nature but the knowledge of faith in Christ by the Gospell is revealed by grace 2. The law teacheth what we should be by faith and grace in Christ we are made that which the law prescribeth and the Gospell effecteth in us 3. The conditions are unlike the law tieth the promise of eternall life to the condition of fulfilling the law in our selves the Gospell to the condition of faith apprehending the righteousnesse of Christ. 4. The effects are divers the law worketh terrour the Gospell peace and comfort Vrsin The law revealeth sinne the Gospell giveth remission of sinnes Ferus So that the one is lex timoris the law of feare the other is lex amoris the law of love which also hath a threefold difference yet further 1. Lex timoris facit observantes servos the law of feare maketh the observers thereof servile but the law of love maketh them free 2. The law of feare is not willingly kept but by constraint the law of love voluntariò observatur is willingly observed and kept 3. The one is hard and heavy the other easie and light Tom. opuscul 8. QUEST V. Of the manifold use of the law in the fourefold state of man TOuching the use of the Morall law it is to be considered according to these foure states of man as he was in his creation and state of innocency in his corrupt and decayed nature as hee is restored by grace and as he shall be in the state of glorification 1. Man in his innocency received two benefits by the knowledge of the law which was graft in him by creation that thereby hee was made conformable to the image of God and so directed that he should not have swarved from the will of the Creator and beside he thereby had assurance so long as he walked in obedience of certaine eternity never to have tasted of death corruption or mutability in his state for he that keepeth the law shall live thereby Vrsin 2. In mans corrupt state the law serveth both to restraine the evill and therefore the Apostle saith that the law is not given to a righteous man but to the lawlesse and disobedient 1. Tim. 1.9 as also to discover unto them their sinnes for by the law commeth the knowledge of sinne and therefore the Apostle saith Without the law sinne is dead Rom. 7.9 that is it is not knowne to be sinne Ferus 3. In man regenerate the law is a rule of righteousnesse and a lanterne to their feet as David saith 2. It teacheth the true knowledge of God 3. It assureth a man that walketh therein of his election 2. Pet. 1.10 If ye doe these things yee shall never fall 4. It sheweth what benefit wee have received by Christ the renuing of that image wherein man was first created Coloss. 3.10 5. In the state of glorification the law shall have that use which it had before mans fall to shew the conformity in those glorified creatures in their holy obedience with the blessed will of their glorious Creator Vrsin QUEST VI. Why it pleased God now and not before to give his written law to the world IT followeth now to bee considered why it pleased God to give
and terror love and feare for a Fountaine cannot make both salt water and sweet Iam. 3.12 But the law is the minister of death of feare and terror Ergo not of life and peace and so consequently not of the faith of the Gospell which bringeth all these 3. The same thing doth not both make the wound and give a plaister to heale it The law doth shew us our sinne faith by grace in Christ healeth it the law reviveth sinne Without the law sinne is dead Rom. 7.8 but we are dead to sinne and alive to God in Iesus Christ our Lord Rom. 6.11 The same cannot make us both to die unto sinne and revive sinne the law doth the one therefore not the other So Augustine saith Ad hoc data est lex ut vulnera ostenderet peccatorum qua gratiae benedictione sanaret Therefore was the law given that it should shew the wounds of our sinnes which it should heale by the benediction of grace August de poenitent medic 4. The Preachers publishers and givers of the law and Gospell are divers The law was given by Moses but grace and truth came by Iesus Christ Ioh. 1.17 But if justifying faith were commanded in the law then grace also should come by the ministrie of Moses that gave the law This is Bernards reason who further inferreth thus Venit prâ—inde gratia plenus veritate Dominus noster c. Therefore Christ our Lord came full of grace and truth that what could not bee done by the law might bee fulfilled by grace Serm. parâ— 28. 5. The qualities and conditions of the law and the Gospell are divers the law promiseth life to him that worketh Moses thus describeth the righteousnesse of the law That the man which doth these things shall live thereby Rom. 10.5 But the Gospell requireth not the condition of working but beleeving to him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4.5 If then faith were commanded in the law to beleeve should also be a worke of the law then the Apostles conclusion were in vaine I conclude that a man is justified by faith without the works of the law But if faith be excluded out of the works of the law then it is not commanded or contained in the law for then it should be a worke of the law 2. Further the invocation of Angels and Saints which is commonly practised and stifly maintained in the Church of Rome is another apparent transgression of this first commandement because they give a speciall part of the divine worship which consisteth in prayer and invocation unto the creature First we will see and examine the arguments produced by the Romanists in defence of this superstition and then by other reasons out of the Scriptures convince and confute them The Romanists Arguments answered brought in defence of the invocation of Saints 1. THe Saints doe pray for us therefore we may and ought to pray them The antecedent or first part that the Saints doe pray for us they would prove by these places of Scripture Exod. 32.13 Moses thus saith in his prayer Remember Abraham Izhak and Iakob thy servants c. Ierem. 15.1 Though Moses and Samuel stood before me yet could not my affection be toward this people Baruch 3.4 O Lord God almightie heare now the prayer of the dead Israelites 2 Macchab. 14.15 And Onias spake and said This is a lover of the brethren who prayeth much for the peoplâ— to wit Ieremias the Prophet of the Lord. Answ. 1. As for the testimonies cited out of Baruch and the booke of Macchabees they prove nothing because they are no books of Canonicall Scripture 2. The other testimonies are impertinently alleaged for in the first Moses maketh no mention of the prayers which Abraham Izhak and Iakob should make for the people but of the covenant which the Lord made with them In the other of an hypotheticall and conditionall proposition they make a categoricall and absolute affirmation The text is If Moses and Samuel stood they inferre that Moses and Samuel did stand Simler But it may better be answered that if these were alive among the people to stand before the Lord for them in prayer c. as see the like Ezech. 14.14 Though these three men Noah Daniel and Iob were among them they should deliver but their owne soules by their righteousnesse 3. The Saints doe pray unto God by their generall wishes and desires as wishing that the Kingdome of God were accomplished as Revel 6.10 The soules under the Altar crie with a loud voyce saying How long Lord c. doest thou not judge and avenge our bloud But our particular necessities they are ignorant of and so doe noâ— make particular requests for us therefore the argument followeth not they pray by their generall desires for the Church Ergo they pray for us in particular 4. Seeing that the Romanists doe hold that the Patriarks and Fathers of the old Testament were in Limbo which they make a member or part of hell they doe contradict themselves in making them mediatours and intercessours in heaven 2. Argum. The Angels they say know our affaires and pray for us As Zachar. 1.12 The Angell of Iehovah answered and said O Lord of hosts how long wilt thou bee unmercifull to Ierusalem c. Therefore it is lawfull to pray to the Angels Answ. 1. That the Angels doe report our affaires unto God and so may make relation of our prayers and words also as of our other gests and acts unto God as the Lords messengers and ministers we will not denie but that they make any particular requests for men the Scripture no where speaketh and we are not bound to beleeve the relation of our prayers unto God is one thing and mediation and intercession is another 2. That Angell of Iehovah which prayed for Jerusalem was the Lord Christ who maketh intercession for his Church unto whom the rest of the Angels returne their message vers 11. who is also called Iehovah vers 20. 3. Neither doth it follow if it could bee proved out of Scripture that the Angels prayed foâ— us that we are to pray to them because they are not alwayes present to heare us and we are forbidden in Scripture to worship them Revel 22.9 and therefore to pray unto them which is a part of divine worship 3. Argum. The Saints that are living doe one pray for another much more the Saints being dead because their charitie is more perfect and seeing there is a communion of Saints as of the living so also of the dead which communion being not in faith and hope whereof there is no more use with them that are at rest it remaineth it is in charitie As therefore we may request the living to pray for us so we may pray the dead also to entreate for us Answer 1. The argument followeth not for the Saints alive doe one know anothers necessitie so do not the
Therefore this is no warrant for the setting up of Images in Churches in the open sight and view of the people who thereby are bewitched and withdrawne from the true spirituall worship Simler Gallas 6. Confut. Against the Iewes that they are cast off for crucifying of Christ. Vers. 22. THere will I appoint with thee or meet thee Chrysostome from hence doth notably convince the Jewes that God hath forsaken them and cast them off because now they have not the Arke nor Propitiatorie seat from whence the Lord used to speake And if the Jewes should hominibus imputare rerum suarum vastationâ—m impute unto men the ruine and destruction of their state hee thus answereth First that men could not have destroyed their Citie Nisi Deus permisisset unlesse the Lord had permitted it to be done Secondly he saith But be it granted that men pulled downe your walles Num ignem ex alto dâ—vehi vetuit homo Did man fâ—â—bid fire to be brought from heaven Num vocem ex propitiatorio audiri solitam inhibuit homo c. Did man forbid that a voice should be heard out of the Propitiatorie Did man take away the declaration of Gods will by the precious stones in the Priests breast-plate and the sacred unction c. An non Deus haec omniae submovit c. Did not God take all these away Thirdly if the Jewes shall answer Quoniam civitate â—aremus caremus istis c. Because we are without a Citie we want these things also c. He addeth further yet after the Temple was destroyed and the Altar broken downe there were Prophets in the captivitie Daniel and Ezechiel say then Quâ—m ob causam nunc non habetis Prophetas What is the cause that now ye have no Prophets Is it not evident by this Quòd Deus vos repulerit that God hath cast your off And why hath he cast you off Ob illum crucifixum impium illud facium because of that impious fact in the crucifying of Christ And whence doth this appeare because before when ye lived wickedly ye obtained many things now cum videamini modestiùs vivere when yee seeme to live more soberly yet ye suffer more grievous punishment noc quicquam eorum contigit habâ—re quae prius habebatis and ye enjoy none of those things which before ye had c. To this purpose Chrysost. 7. Confut. Against the Romanists concerning their niâ—â— orders of Angels NOw further whereas these winged pictures which were made upon the Mercie seat are called Cherâ—bim which is a name indifferently given to the blessed Angels in generall it is evident that it is no speciall order as the Romanists have curiously â—orted the Angels into nine orders whereof the Cherubim Seraphim and Thrones are the three highest And Tostatus one of their owne writers confesseth that in this place Aequaliter Cherubim ad omnes â—eatoâ— spiritus referantur That the Cherubim here equally may be referred to all the blessed Spirits c. And as in this place so in other also the Cherubim and Seraphim are names and titles given to the Angels in generall as Isai. 6. Ezech. 1. and 10. See more hereof elsewhere Synops. Câ—ntur 2. err 1. 8. Confut. Against the superstitious use of candles in Churches Vers. 37. THou shalt make thee seven lamps thereof c. to give light c. The use then of this candlesticke and the lamps thereof was to no other end than to give light in the Sanctuarie which was covered Tostatus addeth further Non solùm lumen candelarum est ad necessitatem toll â—idâ—â—um tenebrarum sed etiam ad honestatem cultum c. The light of candles is not onely for necessitie to remove the darknesse but for more comelinesse and it belongeth unto worship c. Which superstitious conceit is convinced in this place These lamps were ordained onely to give light therefore at noone day when there is no use of candle light to set up tapers and candles is a superfluous and a superstitious use 6. Morall Observations 1 Observ. God must be honoured with our riches Vers. 2. REceive an offering for me of every man c. Whereas God requireth an offering of the people out of their substance it sheweth that our goods are not ours to waste at our willes but God looketh to be honoured with them and to have them employed unto his glorie B. Babingt As the Wise-man saith Prov. 6.8 Honour the Lord with thy riches and with the first fruits of thine increase 2. Observ. We must give unto God with a willing heart WHose heart giveth it freely So also chap. 35.5 Whosoever is of a willing heart let him bâ—ing this offering unto the Lord which sheweth that what is bestowed upon Gods service should be given willingly and cheerefully as it is said in that great offering of David and the people toward the building of the Temple which Salomon made The people offered willingly unto the Lord with a perfit heart 1 Chron. 29.9 and David thus professeth vers 17. I have offered willingly in the uprightnesse of mine heart all these things So the Apostle saith The Lord loveth a cheerefull giver 2 Cor. 9.7 B. Babing 3. Observ. Of the diversitie of gifts which every man must employ accordingly as he hath received Vers. 3. TAke of them gold silver brasse c. This sheweth that in the Church there are diversities of gifts God hath endued some with gold and silver some with brasse all have not the like gifts as the Apostle saith There are diversities of gifts but the same spirit 1 Cor. 12.5 No man therefore can excuse himselfe that he hath nothing to offer if he have neither gold silver nor brasse yet heâ— may bring goats haire B. Babing He that hath neither gold silver nor brasse Osserat vel pilas capraruâ— munere suo defunctus est Let him but offer goats haire and he hath done his dutie Ferus 4. Observ. What desire we should have to the Lords house Vers. 8. THat I may dwell among them Seeing the house of God is the place of Gods habitation and there is his presence it sheweth with what delight and desire wee should come unto Gods house and with what reverence wee should behave our selves there as Iacob said How reverend iâ— this place this is no other but the house of God and the gate of heaven Gen. 28.17 So Chrysostome excellently saith Non est ecclesia tonstrina aut unguentaria tabâ—rna c. sed locus Angelorum regia coeli coelum ipsum c. The Church is no Barbers shop or Apothecaries house but a place of Angels the palace of heaven yea heaven it selfe 5. Observ. Gods law must be laid up in the heart Vers. 16. THou shalt put in the Arke the Testimonie As the tables of the Law were laid up in the Arke so the Law and Word of God must be kept in a faithfull heart as the Prophet David saith
chap. 25.8 They shall make me a Sanctuarie to dwell in The boords were not this Tabernacle for it is said vers 15. Thou shalt make boords for the Tabernacle and the curtaines of goates haire was a covering for the Tabernacle vers 17. The curtaines then first described are properly called the Tabernacle miscaâ— the other curtaines were called â—he Iteâ—tâ—rium a Tent Vatablus QUEST II. Why the Lord appointed a Tabernacle to be erected and that in the wildernesse THou shalt make a Tabernacle 1. It was requisite that a speciall place for Gods worship should bee made for more reverence sake as we see that Kings and Princes pulchriores habitationes possident have more costly and beautifull houses that they might be had in greater admiration So that although in respect of God himselfe who filleth heaven and earth there was no necessitie of any place yet in regard of men it was necessarie in those two respects that having a peculiar place ordained for the worship of God Cum majori reverentia accederent They should approach with greater reverence Et per dispositionem talis Tabernaculi significarentur c. And that by the disposing of such a Tabernacle those things might bee signified which belonged unto Christ. Thomas 2. It pleased God that this Tabernacle should be first erected in the wildernesse before they came into Canaan 1. Not so much because Moses that great Prophet who was to end his dayes before they should come into the promised land was the meetest instrument to set forward that worke For God who endued Moses with those gifts could also have raised as great Prophets as Moses 2. But one reason was that his people being to sojourne in the desert 40. yeares might be kept from idlenesse and be exercised in the rites and ceremonies of the worship of God lest if no forme of worship had beene prescribed unto them they might have swarved and declined unto superstitious usages 3. Another reason was that they might be afore instructed in the manner of the true worship lest they should have fallen presently to the Idolatry of the Canaanites after they had obtained their land if they had not beene setled before and well grounded in the right worship Tostatus qu. 2. QUEST III. Why the Lord would not yet have a Temple yet built 3. YEt the Lord would not injoyne his people now to make him a Temple in some certaine place because they were now continually to remove their tents and dwelling all the time of their sojourning in the wildernesse And it was a long time after they had possession of the land before the Lord would have a Temple built because till such time as the people had a King to be able to defend them and they had peace and quietnesse from their enemies a Temple could not conveniently be built therefore neither in the time of the Judges was this worke taken in hand because none of them was of sufficient power and ability to doe it the government still shifting and changing from one to another neither under Saul and David was it a fit time to begin that worke because they had much trouble and businesse with their enemies God therefore reserved that worke for the peaceable reigne of Salomon Tostat. qu. 3. 4. And this further may be alleaged as a reason why first the Lord would have a Tabernacle built and afterward a Temple Quod Tabernaculum prasentis adificiâ—m Ecclesia designat Because the Tabernacle doth designe and shew the state of the Church now present sojourning in this world and continually exercised but Salomons Temple was a figure of the Church of God in heaven where there shall be peace and tranquillitie as in the building of Salomons Temple the noise of a hammer was not heard Beda QUEST IV. Of what stuffe these curtaines were made Vers. 1. TEn curtaines of fine twined linen c. 1. To omit here both Augustines note of some corrupt Interpreters that in stead of the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine aâ—laa curtaines did reade 〈◊〉 courts as though there should be ten courts in the Tabernacle and to let passe also Rupertus notation of the word cortina curtaine which hee taketh to be derived of corium leather because at the first curtaines were made of leather 2. These curtaines were not made of divers-peeces of cloth of contrarie colours sewed together but the matter and stuffe was fine twisted silke and linen Simler The word shes silke or linen may bee derived of shasah which signifieth to take the sixth part because it is like it was twined in six threeds together Oleast Like unto a fine cord or line Iun. 3. Osiander thinketh that these colours were so mingled together as yet one among the rest most appeared and therefore some of them are called coverings of blew silke some coverings of skarlet Numb 4.7 8. But those there described were not these great curtaines but other smaller coverings that served to cover the things which were carried It seemeth that these coverings were indifferently tempered of all these colours QUEST V. Of the manner of worke used in these curtaines IN them thou shalt make Cherubims of broidered worke 1. Some thinke that these curtaines were not onely pictured with Cherubims Angels but withall flowers and such like Cajetan Iosephus thinketh that there were no pictures of men or beasts at all but onely of trees or flowers but this is contrarie to the text which maketh speciall mention of Cherubims Calvin Simler 2. Arias Montanus imagineth that they were the full and perfect pictures of Cherubs like unto young men with wings and he also conjectureth with what colours they were set forth their flesh with white and red their wings with blew But it is neither like that they were pictured in their full proportion for then there should have beene a great part of the curtaines left bare and naked without any pictures unlesse we imagine some other filling worke but they were such Cherubs as were described before upon the Mercie seate neither were they pictured naked which was against that law Exod. 20.26 which provideth that the nakednesse of none should be discovered As for the colour of their face and wings it was like to be such as best served to resemble them 3. Concerning the manner of worke it was not painted and so set forth with colours because then they should not have needed to have brought stuffe of divers colours to make the curtaines of Tostat. qu 6. Cajetane thinketh that they were not made suendo sed texendâ— by sowing but weaving So the Septuag Vatab. Some thinke it was altogether needle worke as the Latine Interpreter Tostatus Pagnius But the word signifieth artificiall or curious worke or worke devised Oleaster There was both woven worke in it as may be gathered chap 28.32 and needle worke also because it was like on both sides as appeareth in that the vailes and especially that which divided the most holy place from the
Chalde Interpreter calleth it Tabernaculum foederis the Tabernacle of the covenant But there is another word used for a covenant aroâ— bâ—rith the Arke of the covenant 1 Sam. 4.3 3. The most usuall reading is The Tabernacle of the congregation for so the word maghed is taken for the assemblie or congregation Numb 16.2 So Paguine Simlerus Osiander with others But Oleaster useth a good reason against this interpretation because the assemblies of the people came not into the Tabernacle but onely to the outward couâ—t as the people themselves confesse Numb 17.13 Whosoever approcheth to the Tabernacle of God shall die 4. Therefore the word maghed comming of jaghad or jaad as Oleaster readeth which signifieth to come or meet with at a certaine or appointed time it is better interpreted Tabernaculum conventâ—â— the Tabernacle of meeting Iunius or the Tabernacle of appointment Vatabluâ— as the Lord himselfe giveth the sense of the word chap. 25.22 Where I will meet with thee or appoint with thee So also Numb 17.4 It may therefore most fitly be called the Tabernacle of appointment or of the appointed meeting where the Lord appointed to meet with Moses and to talke with him QUEST XXIII Whether it belonged to Aaron onely to dresse the lamps Vers. 21. SHall Aaron and his sonnes dresse them 1. Cajetane well noteth Non erat Levitarum hoc efficium sed sacerdotum This was not the office of the Levits but of the Priests the sonnes of Aaron to dresse the lamps 2. And it must not bee read with a conjunction copulative Aaron and his sonnes as Lat. Vatab. Moâ—tanuâ— as though all the whole companie of them should goe in together but disjunctively Aaron or his sonnes Tostat. Iâ—n 3. Hilarie seemeth to be of opinion that it belonged onely unto Aaron to dresse the lamps making this allusion Summus sacerdâ—s lucernas fâ—vens c. iâ—â—ago Christi est qui solus ministrat donat Spiritum sanctum The high Priest nourishing the lamps is a representation of Christ who onely giveth the holy Ghost But this text sheweth that not onely Aaron but his sonnes also are charged with this dutie 4. Therefore Beda well applieth this text understanding by the sonnes of Aaron the Ministers and Pastors of the Church Qui filii sunt veri sacerdotis nostri qui lucem verbi ministrant Which are the children of our true high Priest which minister the light of Gods word 5. And whereas Levit. 24.3 it is said Aaron shall dresse them it must be understood of Aaron and of his sonnes the Priests ex ipsius mandato by his commandement or appointment Iunius And therefore Aaron is onely named because all was done by his direction QUEST XXIV Of the mysticall application of the lamps and oyle thereof THe mysticall application of this oyle which must be offered to maintaine the lamps is this 1. In that the candlesticke was placed not in the most holy place which was a figure of celestiall Jerusalem it sheweth that in the Church now present wee have need of the direction of the word of God yet in the Kingdome of heaven there shall be no such need For the Lambe shall be the light thereof Apocal. 21.23 Rupertus 2. By the light we understand the word of God which the Prophet David saith is a lanterne to the feet Psal. 119.105 Pelargus 3. Oleum gratiam Spiritus sancti ostendit The oyle signifieth the grace of Gods Spirit Isidor Of this holy oyle or ointment the Apostle speaketh Ye have an ointment from hiâ— that is holy 1 Ioh. 2.20 4. As the oyle is pressed forth of the Olive so Oleum Spiritus sancti ècracis Christi torculari expressum The oyle of the holy Spirit is pressed out of the Wine-presse of the crosse of Christ Borrh. 5. In that they are commanded to bring pure oyle without mixture or dregs the puritie of doctrine is signified Haeretisi adulteriâ—um excogitant â—leâ—â— Heretikes doe devise adulterate oyle that is corrupt doctrine Procopius 6. Lastly Augustine thus applieth all together by the Tabernacle he understandeth the world Luceâ—nae accensid verbi est incarnatio candelabrum crucis lignum lucerna in candelabro lucens Christus in cruce pendâ—â—s The lighting of the lampe is the incarnation of Christ the candlesticke is the crosse the lampe giving light in the candlesticke is Christ hanging upon the crosse c. QUEST XXV Of the description and situation of the whole Tabernacle THis then was the forme and fashion of the whole Tabernacle 1. The outward court was first set up which was an hundred cubits long of each side and fiftie cubits broad at each end and round about it were sixtie pillars twentie of a side and ten at each end and this court was hung round about with curtaines of five cubits high on the East end was the gate in the middest of the side of twentie cubits hung with a vaile of foure colours white blew scarlet purple 2. Then was set up the Tabernacle which was thirtie cubits long and twentie cubits broad the which was compassed on each side saving before toward the East with boords laid over with gold twentie on each side and at the West end eight Then it was hung over with the fine curtaines wrought with Cherubims which hung on each side of the Tabernacle and went over the roofe upon them were laid the haire curtaines then round about below were hanged the red Ramme skins and above them the covering of Badgers skins Thus the Tabernacle was finished without 3. After this it was divided into the most holy place which contained ten cubits square and there upon foure pillars was hanged a vaile wrought with Cherubims their followed the holy place which contained twentie cubits in length the rest of thâ—se thirtie cubits on the East side whereof was hung up a vaile upon five pillars which was made of fine twined linen blew silke purple scarlet as the other but not wrought with Cherubims 4. The Tabernacle being thus set up and divided then the holy instruments were placed therein in the most holy place was the Arke with the tables of the Law onely within it and before it Aarons rod and the pot of Manna in the most holy place without the vaile was set on the South side the candlesticke over against that on the North side the table with the shew-bread and before the vaile of the most holy place the Altar of incense In the outward court before the doore of the Tabernacle toward the North was the brasen Altar for sacrifice and betweene that and the Tabernacle the brasen Laver wherein the Priests did wash their hands and feet chap. 30.19 Montan Ribera ex Iosepho 5. Now it appeareth by this description that Augustine is in great error 1. He saith Intrabatur in Tabernaculum ab occidente They entred into the Tabernacle on the West Whereas it is most evident chap. 26.22 that the West end of the Tabernacle was closed up with boords
to the even sometimes for the space of seven daies Levit. 15.13 18. The Priest therefore when any such uncleannesse was upon him could not enter into the Sanctuarie at all the washing of his hands and feet then at the brasen Layer would not serve the turne But though they were free from all other kinds of uncleannesse yet they were to wash their hands and feet alwaies when they went into the Tabernacle 3. The spirituall reason of the washing the hands and feet is this by the hands are understood the workes and operations by feet the affections of the soule Ministers and generally all that approach and draw neere unto God must be both of cleane heart and of cleane waies and workes when they come before God as for the hands the Apostle willeth that everie where men should lift up pure hands and concerning the feet the Preacher saith Take heed unto thy feet when thou entrest into the house of God QUEST X. What cloud this was which covered the Tabernacle Vers. 34. THen the cloud covered the Tabernacle c. 1. This was not another cloud beside that which was called the pillar of the cloud as some thinke but the very same both because of the appearance of it by night as fire as the other seemed as a pillar of fire in the night as also there was the same use of this cloud to direct them in their journeyes as of the pillar Exod. 13.21 Tostat. qu. 10. 2. Some thinke while the people camped about mount Sinai that this cloud vanished away which was the cause why the people desired gods to go before them and that now as soone as the Tabernacle was made it appeared againe But that is not like for chap. 13.22 it is said that the Lord tooke not away the pillar of the cloud by day c. And seeing the Manna did fall every day which was an evident signe of Gods presence among them though the cloud had not been in their sight that had been no cause to move thâ—â— to desire a guide Simler 3. This cloud which before also did direct them now commeth somewhat nearer and sitteth upon the Tabernacle Novae hic gratiae accessio commendatur in certiore symbolo c. this accession of new grace and favour is commended by a more certaine and evident signe Calvin 4. This cloud before rested upon the other Tabernacle which Moses had removed without the campe but now the great Tabernacle being built the Lord doth chuse it as his seat Tostat. qu. 10. QUEST XI How the glorie of the Lord filled the Tabernacle THe glorie of the Lord filled the Tabernacle 1. The Lord giveth here a double testimonie of his presence for the approbation of this worke made by his appointment there was a cloud without and inâ—us splendor gloriae Dei within the brightsome glorie of God Gallass For so the Apostle calleth the shining of Moses face the glorie of his countenance 1. Cor. 3. Oleaster 2. By this was signified both the presence of Christ in his Church because this cloud filled the Tabernacle within and the Lords protection of his Church the cloud covered it without Marbach 3. And as the glorie of the Lord filled the Tabernacle so in Christ who is the true Tabernacle the Godhead dwelleth bodily and essentially Osiander 4. Though the glorie of the Lord filled the earthly Tabernacle yet his glorie remained still in heaven onely the Lord vouchsafed there a visible signe of his presence that they might know him to be neere unto them as often as he was called upon Calvine QUEST XII VVhy it pleased God to make the cloud a signe of his presence IT hath pleased God diversly to use the clouds as symboles and signes of his presence so he set his bow in the clouds as a signe of his favour he went before his people in a cloud Christ was transfigured in the mount in a bright cloud when he ascended a cloud tooke him out of their fight and he shall come againe in the clouds to judge the quicke and the dead 2. First as the cloud engendreth raine doth shelter from the heat of the Sun so Christ by the influence and raine of grace doth comfort his Church and protecteth it in the heat of persecution Simler Secondly as the fiâ—e heateth giveth light and purgeth so Christ by his Spirit worketh all these in his Church comforting illuminating and purifying the same Pelarg. QUEST XIII Why Moses could not enter into the Tabernacle Vers. 35. MOses could not enter into the Tabernacle because the cloud abode there c. 1. Tostatus confuting Lyranus who thinketh that Moses did not enter into the Tabernacle propter reverentiam because of the reverence of the place and not for that the thicke cloud did hinder his â—ight affirmeth the contrarie that Moses rather entred not because of the thicke cloud But seeing that this was a lightsome cloud and therefore is called the glorie of the Lord it was not the thicknes of the cloud that could have been an impediment to Moses he therefore rather forbeareth to enter of reverencâ— as when it was said unto him while the fire burned in the bush come not hither c. Exod. 3. 2. Moses entred into the thicke cloud in mount Sinai but here he cannot enter Pellican maketh this the reason because now Moses representeth the people of the Iewes to whom the glorie of the Lord in the Tâ—bernacle was as a cloud But he as well represented the person of the people when he went up to receive the Law for them therefore that is no reason The cause then is this Moses durst not ascend up unto God into the mount uncalled he waited six daies in the mount and the seventh the Lord called unto him chap. 24 16 at this time therefore it was not lawfull for Moses to come neere being not called or bidden so to doe Gallas 3. And by this meanes the Lord would have his Tabernacle afterward reverenced of all into the which Moses had no entrance at this time for the great glorie of the Lord as for the same cause at the dedication of Salomons Temple the glorie of the Lord so filled the house that the Priests could not stand to minister because of the cloud the glorious light whereof they could not endure And thus the Lord would have his house reverenced because of his presence 4. But the cloud did not alwaies thus fill the house but at this time the Lord did it to sanctifie the Tabernacle with his presence The cloud had three positions or places sometime it was within the Tabernacle then none could enter as heere and Numb 12. when the cloud stood at the doore of the Tabernacle when the Lord called to Aaron and Miriam or it rested upon the Tabernacle then Moses and Aaron might enter but the campe removed not but when the cloud was lift up altogether from the Tabernacle then the campe went forward Lyran. QUEST XIV In what order the
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