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
and blesseth God he blesseth neither bread nor wine the Preist blesseth and halloweth the cup. 4. He bringeth forth bread and wine to Abraham the Priest onely delivereth bread to the people and keepeth backe the cup. 5. Melchisedeck brought bread and wine in substance as is touched before the Masse-priest saith their substance is changed 6. Melchisedeck worshippeth God not the bread and wine the Masse-priest adoreth both So that in truth this example of Melchesedeck if they will stand to their tackling maketh altogether against the popish Masse sacrifice and nothing for it 4. Confut. Wherein Melchisedecks Priesthood consisted WHerein then the comparison holdeth betweene Christ and Melchisedeck the Apostle sheweth Heb. 7. 1. As Melchisedeck is interpreted a King of righteousnesse so our blessed Saviour was indeed a King of righteousnesse Isay. 11.4 With righteousnesse shall he judge the poore 2. Melchisedeck was King of Salem that is of peace Heb. 7.2 so the Messias is a Prince of peace Isa. 9.6 3. Melchisedeck was without father or mother that is they are not mentioned in the story but Christ was truly without father as he was man and without mother as God 4. Melchisedeck was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without genealogie so none can declare Christs generation as he is God Isa. 53.8 5. Melchisedeck had no beginning of his life or end of his dayes that is expressed in the Scripture but Christ the word is truly without beginning being from all eternity neither shall he have any end He is Alpha and Omega the beginning and the end Revel 1.8 6. As Melchisedeck was both a King and a Priest so our Saviour is Prince of all the Kings of the earth Revel 1.5 and he is our great high Priest Heb. 4.14 7. But especially in these three points following did Melchisedeck resemble our Saviour as Melchisedeck was not a Priest anointed with any materiall oyle as Aaron but declared so to be by Gods owne mouth and the testimony of the spirit so Christ was anointed by the spirit of God Luk. 4.18 and made a Priest by an oath The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 7.21 8. As Melchisedeck was greater than Abraham for he blessed him and than Levi that payed riches in Abrahams loynes Heb. 7.4.9.10 so the Priesthood of Christ is greater than the Priesthood of Aaron 9. But herein most of all is Melchisedeck likened to the sonne of God because he received his Priesthood from none nor passed it over to any other in like manner as Christ succeeded none so neither doe any succeed him but he endureth ever and hath everlasting Priesthood Heb. 7.24 Object As Christs Priesthood is everlasting so it was necessary that he should have a sacrifice which should continue for ever 1. Which cannot bee the sacrifice upon the Crosse for that was but once done 2. Therefore it can be no other than the sacrifice of the Eucharist 3. neither doth it suffice to say that the efficacie or vertue of his sacrifice upon the Crosse continueth for ever for in this sense Noahs sacrifice might be said to be eternall because the efficacie of it remaineth still in keeping the world from being destroyed by water Perer. disp 7. in 14. Genes Answ. 1. But the Apostle sheweth the contrary that the once oblation of Christs body is that everlasting sacrifice of our high Priest Heb. 10.14 With one offering hath he consecrated for ever them that are sanctified 2. But the dayly sacrifice of the Masse it cannot be the Apostle saith which needed not dayly as those high Priests to offer up sacrifice Heb. 7.27 that cannot be an everlasting sacrifice which is dayly renewed and the sacrifice offered in the Church shall determine with the militant state thereof in earth and therefore cannot be everlasting 3. Noahs sacrifice procured no eternall or spirituall but a temporall benefit though to continue while this world lasteth and Christs sacrifice gave that durable force to Noahs sacrifice which was a figure thereof therefore Noahs sacrifice cannot be called everlasting or himselfe an everlasting Priest seeing that efficacie was not in himselfe or his sacrifice but in Christ the everlasting Redeemer and Priest 6. Places of Morall observation 1. Observ. Light afflictions goe before heavy judgements Vers. 2. THese made warre with Bala king of Sodom c. The Lord before he purposeth to bring an utter destruction upon any doth first admonish them with light punishments so he healeth with Sodome first they are scourged by these foure Kings of the East but seeing they received no warning thereby afterward the Lord rained upon them fire and brimstone Perer. We learne then that we should not neglect the gentle corrections of God lest they draw on heavy judgements thus God dealt with his owne people who were chastised sometime by a famine by the sword by the pestilence but when none of these would serve they were swept away and carried into captivity 2. Observ. To dwell among the wicked is dangerous FUrther in that Lot was carried away with the Sodomites we see that good men may together with the wicked taste of temporall judgements and what a dangerous thing it is to have any habitation or dwelling among the ungodly Muscul. therefore the Scripture saith Goe out of her my people that ye be not partakers in her sinnes that ye receive not of her plagues Revel 18.4 3. Observ. Rebellion no not against hard governours is to be attempted Vers. 4. TWelve yeares were they subject c. but in the thirteenth they rebelled first we see the justice of God in punishing the wicked life of the Sodomites with a tyrannicall government so the Prophet pronounceth this a curse upon the ungodly set thou a wicked man over him Psal. 109.6 Beside God punisheth the Sodomites for their rebellion where then a government is established though it be hard and unjust nothing is tumultuously to be attempted against it as the Lord commandeth that the King of Babylon who was but an hard Lord should be served and obeyed Ier. 27.8 Calvin 4. Observ. Riches evill gotten commeth to an evill end Vers. 12. THey tooke all the substance of Sodome c. They which used not their wealth to the good and comfort of the poore as the Sodomites did not Esech 16.49 doe heape it up to bee a prey for the enemie Calvin so the King of Babel boasteth That as a nest he had found the riches of the people Isa. 10.14 which they had first wrongfully scraped together 5. Observ. Gods enemies and the enemies of our Church our enemies Vers. 20. WHich hath delivered thine enemies c. Lots enemies are called Abrahams enemies and so indeed wee should account the enemies of Gods people and Church our enemies though in particular they have not hurt us Luther So the Prophet saith Doe not I hate them that hate thee c. I hate them with an unfained hatred as though
goe upright before neither at that instant onely when Satan used him but whereas he did extoll himselfe against man he is brought to his first condition and his creeping and feeding of the earth which should not have beene ignominious before is acccursed and made reproachfull now Mercer Calvin QVEST. XXIV Of the enmity betweene the seed of the woman and the Serpent WHere the Lord saith I will put enmity betweene thy seed and her seed 1. This first is truly understood of Christ quia solus ita semen multeris est ut non etiam viri semen sit who was so the seed of the woman as he was not of the man and betweene Christ and Satan the greatest enmity was who consented to him in nothing 2. We may also understand by the seed of the woman all the Elect and by the seed of the Serpent all the wicked who are the sons of the Devill as Christ said to the unbeleeving Jewes Yee are of your father the Devill Ioh. 8.44 betweene whom the Elect and the wicked there shall be perpetuall enmity and therefore Rupertus saith the Scriptures are called the booke of the battells of the Lord Num. 21. which declareth the continuall combate betweene the Church of God and the world 3. Part of this sentence is literally true in the Serpent for as Rupertus noteth if a woman tread upon the Sepent with her bare foot he presently dieth but if he first bite her heele the woman dieth of that poyson But howsoever this be true it is most certaine that betweene man and those venomous creatures there is a naturall hatred that one cannot endure the sight and presence of the other 4. Some doe marvell why the Serpent is not made mute and dumbe seeing Satan abused his tongue and mouth to tempt the woman the Hebrewes thinke that the punishment is included in that dust is appointed to bee his meat for such whose mouthes are filled with earth cannot speake And to this day we see that the punishment remaineth upon the Serpent who maketh no perfect sound as other cattell doe but hisseth onely 5. Satan was accursed before God before nor any hope of recovery remained but now the sentence is declared to the comfort of man and Satans state declared to be irrepairable for his punishment shall endure all the daies of his life that is for ever 6. Some by the heele understand the end or extremity as Onkelos that in the end the Devill as a Serpent shall bite the heele some the inferiour part of the soule some the humanity of Christ which Satan pinched at when Christ was put to death but thereby Christ gave him a deadly blow upon the head But generally it signifieth the weaker parts of Christs body which is the Church that Satan shall bee nibling and biting at the heele as a Serpent doth when hee is overwhelmed and turned upon his backe that is hee shall touch the members of Christ and trie them with many temptations but hee shall not be able to hurt them Mercer 7. By the dust also some understand terrene and earthly things wherein the Devill is conversant being cast downe from heaven some the graves and sepulchers of dead men where the spirits appeare but this clause is properly referred to the Serpent who as he was Satans instrument to cause man to sinne and returne to the dust so that he should feed of the dust QVEST. XXV Of the sorrowes of women Vers. 16. I Will greatly increase thy sorrowes There is a threefold punishment inflicted upon the woman as Rupertus well noteth pro seductione conceptus multiplicitas pro gulae oblectamento vterâ— dolor pro scandalo quod viro exhibuit servitutis poena c. because she was seduced she hath sorrow in conceiving for the delight of her eye the paine of her wombe for the offence in enticing her husband subjection unto him But where the Lord saith I will multiply thy sorrowes and conceptions 1. It is neither with Oleaster to be referred to the bearing of the child so long in the womb for that is agreeable to nature and our Saviour was so borne in his mothers womb and therefore this was no part of the curse 2. Neither doth the curse consist in the multiplicity as Rupertus because many are borne which are ordained to destruction for simply the fruit of the womb is a blessing Psal. 27.3 3. But hereby the many sorrowes are signified which women doe endure in the conception of their children as faintnesse loathing of meat longing for strange things griefe ache unwilsomnesse perill of abortion and such like Secondly whereas women should before have brought forth without pain now their travaile is ful of labour in so much as many have miscarried in the birth of their children as Rachel and it is well observed of Aristotle that no other creature with such difficulty bringeth forth her young as woman doth which is an evident demonstration of this punishment laid upon them Thirdly where it is said the womans desire shall bee to her husband and he shall rule over her 1. It is not understood of the naturall desire the woman hath eftsoone of her husbands company notwithstanding her painfull travaile which is no punishment but a delight unto them 2. But of that subjection whereby by the law of nature practised among Pagans women doe depend upon their husbands The woman should before have beene obedient to man but of a loving society to be made partaker of all his counsells nor of an urging necessity as now whereby the woman in rerespect of her weaknesse both with her will dependeth of her husband for her direction and provision of things necessary and against her will she often endureth the hard yoke of an unequall commander QVEST. XXVI How the earth was cursed unto man Vers. 17. CVrsed be the earth c. 1. It is to be observed that the Serpent is onely pronounced accursed because his state is remedilesse and desperate but neither the man or woman are accursed for whom there is hope 2. The earth is accursed not in it selfe but in respect of the use of man as S. Paul saith that the creatures doe yet groane with us together 3. Some Hebrewes note that some men are exempted from this punishment to eat their bread in the sweat of their browes as Kings and Princes but no women are exempted from their punishment because the woman both sinned her selfe and enticed the man so did not Adam but this sentence is generall against all men that although one particular onely be expressed of the labour and toyle in tilling of the ground yet therein are contained all other the cares and troubles of this life from the which none are free 4. Some Hebrewes thinke that in mans innocencie he should not have travelled so for his bread as in threshing grinding bakâ—ng of it and it may very well bee that although man should not then have lived
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
Let the iniquity of his fathers come into remembrance in thy fight 3. If in the meane time the wicked father beget a sonne that seeth his fathers sins c. and repenteth he shall not die in his fathers iniquity Ezek. 18.14.17 As the sonnes of Core died not with their rebellious father Numb 26.10 4. And it is just that God should visit to the third and fourth generation because by the course of nature so long the father may live to see his sinne punished in his posterity and the children so long may have the evill example of their parents in their eyes for whose sins they are said to bee punished though they have made them their owne by imitation because their parents were authors and by their example perswaders and in their owne persons beginners of that sinne 5. Neither for Idolatry onely is the iniquity of the parents visited in their children as Rabbi Moses thinketh but for other sinnes also as here Chams prophanenesse and rebellion toward his father is punished in Canaan 6. Neither are the children guilty of their parents sinnes only by imitation in doing the like but if they continue in other great sinnes though not the same as when the people were plagued because David had numbred the people though therein David was the greatest offender yet they had deserved diversly by their other sinnes to bee punished or if the children though they committed not the same sinnes yet doe winke at them and suffer them by silence and reprove them not as Elie was accessary to his sonnes sinnes because he held his peace as Augustine well saith quamvis bonis vita malorum displiceat c. although the life of the wicked displease the righteous and therefore they are not eternally damned tamen quiapeccatis eorum pareunt jure cum eis temporaliter flagellantâ—r yet because they forbeare and spare their sinne they are justly together with them whipped temporally 7. Neither doth God prescribe vnto himselfe alwayes this rule to punish but to the 3. or 4. generation hee may extend his iudgements to the tenth as here in the posteritie of Canaan but yet the proportion alwayes holdeth that he is more inclined continually to mercie than justice Calvin 6. This Canaan is accursed not onely for his fathers sinne but as being himselfe also which is most like accessarie to it relating the matter to his father and the posteritie also of Canaan though they did beare the curse first denounced against their father yet are worthily punished for their owne sinnes Levit. 18.28 for these abhominations the Lord spued out the people that were before you QVEST. XXII Of the blessing of Sem. Verse 26. Blessed be the God of Sem. 1. Jt appeareth in that Sem hath the chiefe blessing that he was the actor and perswader of that reverent and dutifull behaviour toward their father Tremel 2. In that Noah turneth himselfe to God it sheweth the excellencie of grace wherewith Sem was endued which also is implyed in his name which signifieth one famous or of renowne Perer. 3. He prophesieth that the true religion and Church should remaine in Sems posterity that hee onely should worship the true God which is to be blessed for ever 4. And here also is included a prophesie of Christ to come of Sem in whom all the nations of the world should be blessed Oecolampad QVEST. XXIII How Iapheth was to dwell in Sems tents Vers. 27. GGd perswade or enlarge Iapheth c. 1. This cannot be the meaning that God should dwell in the tents of Sem because there was his temple and Christ also incarnate walked and dwelled amongst them sic Theodoret. Lyran. Tostat. Mercer and the Chalde paraphrast referreth it unto God but the construction of the words following let Canaan be his servant will draw the sense to bee referred to Iapheth not unto God 2. Neither doth Noe speake here of the great increase and dilating of Iapheths posterity into all parts of the world 3. nor yet of any civill society and league which should bee betweene the Gentiles of Iaphets stocke and the Jewes 4. or that they should surprise the inhabitants of Sem and thrust out the Jewes for all those things did equally befall the posterity of Cham the Aegyptians were in league with them and sometimes also surprised them 5. But the word is rather to bee translated perswade as Iunius then inlarge with Mercer or as Vatablus well readeth blande reducat God shall gently reduce Iapheth to Sems tents which was fulfilled not when the Gentiles became Jewes Proselytes as some Hebrewes but when by the mild voyce of the Gospell the Gentiles were called to the knowledge of God and made one Church with the Gentiles Rupertus here also hath a good conceit that the Greekes and Latines comming of Iapheth by those two languages of Greeke and Latine did open the Tabernacles of Sem the Hebrew Scriptures and made them knowne to the Gentiles QVEST. XXIIII Of the life and acts of Noah Vers. 28. ANd Noah lived c. Noah lived 250. yeares after the floud died but two yeares before Abraham was borne for from the floud to the birth of Abraham are counted not above 352. yeares And Sem living 502. yeares after the floud reached to the 50. yeare of Isaack This then is worthy to bee observed that three Patriarkes for the space of two thousand yeares and more from the beginning of the world to Isaack might serve to propagate the true religion Adam to Methuselah who lived with him 242. yeares Methuselah to Sem who lived almost an 100. yeares after Sem was borne and Sem to Isaack 2. Although the Scripture make no mention of the rest of Noahs acts yet no doubt hee was occupied in doing good and in planting religion Berosus writeth that he taught the Armenians the skill of husbandry and planting of vines he distinguished the yeare into 12. moneths instructed them in the true service of God and from thence he went to Italy where he likewise taught Theology and humane arts who was honoured of them as a God under the name of Sol and Coelus and there hee died This record of Noahs acts as it containeth nothing of any improbability saving that Noah so godly a Patriarke would never suffer himselfe to bee honoured as a god so there is no necessity to receive or beleeve it not being expressed in Scripture 3. But whereas Methodius is made the author that Noah should have a certaine sonne called Iovâ—thas that should bee borne in the 100. yeare of the third Chiliad or thousand who invented Astronomy and prophesied of the foure Monarchies this is a meere fiction for Noah lived not till the 100. yeare of the third Chiliad but died in the sixth yeare thereof for to the floud are reckoned 1696. yeares and Noah lived after 350. And againe the text saith that all the earth was overspread of Noahs three sonnes there was no place then for a fourth 4. Though
manners 3. Confut. The Pope Nimrod and Antichrist AS old Babylon was the beginning of the Kingdome of Nimrod vers 10. so Rome the second or new Babylon is the head of the Kingdome of Antichrist the Nimrod of the world that hunteth mens soules as the other did tyrannize over their bodies Muscul. 9. Places of Morall observations 1. Moral The wicked mixed among the righteous Vers. 1. WHere the sonnes of Noah are reckoned together Cham is set in the middest betweene Sem and Iapheth wherein is shadowed forth the state and condition of the Church that Chamites hypocrites and ungodly persons in the visible face of the Church are mingled among the midst of the faithfull Muscul. 2. Moral The prosperity of the wicked continueth not long WHereas Nimrod of Chus of Cham beganne first to be Lord over his brethren and Canaan with his sons inhabited the best parts of the world it will be demanded how that curse upon Canaan tooke place that he should be a servant to his brethren The answer is that the ungodly may flourish for a time we must doe as David did Enter into Gods Sanctuary and consider their end Psal. 37.17 for in the end when the wickednesse of Canaan was ripe they were cast out of that pleasant land and made servants to Israel of Sem. CHAP. XI 1. The Method and contents of the Chapter THis Chapter hath two parts 1. It entreateth of the attempt of the carnall and worldly sort in building the tower of Babel where is expressed first their attempt with the circumstances 1. Who they were vers 1. 2. Where vers 2. 3. Of what matter vers 3. what they went about to build a tower 4. Wherefore to get them a name vers 4. Secondly the disappointing of this their purpose by the Lord his consultation vers 6 7. the execution 8 9. 2. The second part containeth a genealogie of the faithfull first of Abrahams progenitors from vers 10. to 27. described every one 1. by their names 2. their age both before they begat children and afterward 3. their issue first of the righteous then of other sonnes and daughters secondly of Abraham his birth with his children vers 27. his marriage vers 29. his travell departing with his father out of Chaldea 2. The divers readings v. 2. It came to passe S. Ch. it fell out Tr. and as c. G. when they went B. it was as they went A. heb as they went in the beginning Ch. as they went from the East cat v. 4. Before we be dispersed S.H. lest we be dispersed cater pen. lest c. v. 5. The Lord appeared to be revenged over the worke of the City Ch. the Lord came downe to see c. caet Which the sonnes of Adam had made H. sonnes of men cater 7. That they heare not S.H. Ch. understand not one anothers speech cat shamang to heare understand 9. The name was called confusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Babel cat ballall to confound 12. Arphacsad lived an hundred five and thirty S. five and thirty caet and begat Cainan S. the rest have not Cainan 13. Arphaxad lived 430. yeares S. 303. yeares Hier. 403. yeares câ—t And Cainan lived an 130. yeares and begat Sela and Cainan lived after he begat Sela 330. yeares and begat sonnes and daughters all this is added by the Septuag which is not in the Hebrew 14. Sela lived an 130. S. 30. yeares caet 15. And he lived 330. yeares caeter 16. For 34. the S. read an 134. vers 17. for 430. they read 370. vers 18. for 30. yeares the S. have an 130. vers 20. for 32. yeares they read an 132. vers 22. for 30. yeares the S. read an 130. vers 2 4. for 29. yeares an 170. yeares vers 25. for an 119. S. read an 125. 28. ante before H.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the presence of Thare S.T.B. Thare yoâ— living Ch. before the face heb P. that is in the presence 30. Sara S. Sarai caeter sic etiam hebr 31. Out of the region of the Chaldeans S. from Vr of the Chaldeans caet and they came to Araâ— H. Ch. Haran B.G. Charran S.T.P. so it is read Act. 7 heb Charan 3. The Explanation of doubts QVEST. I. Who and from whence and for what they came that built Babel Vers. 1. All of one speech vers 2. went from the East 1. By this it is evident that all the world at the first used but one language which was the Hebrew tongue preserved still in Hebers familie but whether they used the same dialect and stile of speech as Aben Ezra and the same manner of pronouncing as Cajetane thinke is uncertaine 2. These that came into the Plaine were not as Cajetane thinketh some certaine men or as Rasi onely the posterity of Sem whom Ramban confuteth but generally all for the language of the whole world was confounded and changed at the building of the Tower But Abraham could not be of this number as Aben Ezra being yet unborne And whither Noah removed it is uncertaine but it is most sure that he joyned not with the unruly company in their proud enterprises 3. They came from the East that is that part of Armenia where the Arke landed being afraid at the first as Iosephus conjectureth because of the late floud to leave the hilly Countrey But by degrees they descended first dwelling in the hils afterward at the bottome and foot of the hils then they sought into the plaines either to seeke more roome for their multitudes that were increased or of an ambitious minde not contented with their lot or for both 4. They came into the land Sinhar or Singar not in Pontus as the Hierosolim but in Mesopotamia where is the hill Singara which Rupertus will have to signifie excussio dentium the smâ—ting out of the teeth because their language was smitten which is caused by the teeth for so shingar may be derived of Shen a tooth and gaurah to evacuate 5. Neither is it like that they beganne to build Babel as soone as they came into the Plaine or that they were penned up an hundred yeares in the hillie Countrey of Armenia for so long it was from the floud to the confusion of the tongues but after they were descended into this plaine Countrey then when they espied their time they entred into this consultation QVEST. II. Why they built of bricke Vers. 3. COme let us make bricke c. The reason why they resolved to build of bricke was neither for the continuance as Iosephus thinketh for though bricke buildings are very durable as Plinie testifieth there were to be seene at Babylon that had lasted 700. yeares yet edifices of hewen stone are stronger as it is Isay 9.10 The brickes are fallen but we will build with hewen stones 2. Neither did they so as some imagine to provide against the second destruction of the world by fire as Noahs Arke was a refuge
mounting c. Abraham saw not the raine of fire and brimstone but the smoake onely thereof and yet he rose very early so that it seemeth the burning of Sodome was done in a moment for the raine fell not till Lot was entred into Zoar which was about the Sunne rising vers 23. By this we may see how suddenly the world at Christs comming shall be consumed with fire and we changed in a moment in the twinkling of an eye 1 Cor. 15.52 Muscul. 6. Doct. Wherefore unlawfull copulations are often more fruitfull than lawfull Vers. 36. THus were both the daughters of Lot with childe c. We finde in Scripture that many lawfully companying with their husbands as Sara Rebecca Rachel Anna yet hardly conceived and yet divers with one unlawfull copulation were with childe as Thamar with Iuda Bersebe with David Lots daughters with their father which the Lord doth not as more favouring such unlawfull conjunctions but to this end that such secret uncleane works should come to light for their conversion as in Iuda David or confusion Marlor 5. Places of Confutation 1. Confut. Vniversality no sure marke of the Church Vers. 4. ALL the people from all quarters All rhe whole City of Sodome consented in evill onely Lot and his family were free Universality then is but a slender or uncertaine argument of the truth or Church that professeth it It is oftner seene that the greater part is the worse than otherwise The Romanists therefore reason but simply that their religion is the best because the greater part of the world received it for by the same reason the uncleane conversation of Sodome might bee justified against Lot 2. Confut. Against Atheists that beleeve not the transmutation of Lots wiâ—â— Vers. 26. SHe became a pillar of salt Let not prophane persons scoffe at this as though it were one of Ovids Metamorphosis fables There is a great difference betweene Gods actions and Poets fictions he that beleeveth that God made all things of nothing which dayly seeth birds to come forth of egges and living creatures to be ingendred by dead seed and hopeth for the resurrection of the body cannot doubt but that God could turne a womans body into a salty pillar 3. Confut. Monkish and solitary life maketh not more holy Vers. 38. HE dwelt in a cave Even Lot in a solitary cave committed sinne it is not then the place that amendeth mens manners Gregory well saith sic desit spiritus non adjuvat locus If an heart be wanting the place helpeth not Lot sinned in the mountaine Adam fell in Paradise the Angels in heaven It is then but a Popish fantasie that a Monks coule a cloister life an Hermites weed can make a man more holy But it is to be feared that as dtunkennesse and incest were committed even in the cave so the Gloisters and Cells of Popish votaries are not free from the like uncleannesse 6. Places of morall observation 1. Observ. Vnruly people to be gently handled Vers. 7. I Pray you my brethren doe not so wickedly c. Lot sheweth that a furious multitude is to be gently dealt withall and not to be exasperated with sharpe words as here Lot calleth the Sodomites his brethren not in the same profession but in respect of his cohabitation and common condition of life This is S. Pauls rule Instructing them with meeknesse that are contrary minded 2 Tim. 2.25 2. Observ. God delivereth in extremity Vers. 10. THe men put forth their hands and pulled Lot c. The Lord though he deferre his helpe yet will not faile us in the greatest danger when we are brought to a straight As here Lot was delivered from the Sodomites as from raging Lions when he was as under their pawes Calvin In the like pinch the Lord delivered David when Saul had compassed him in 1 Sam. 23.26 3. Observ. Prophane persons make a mocke of Gods judgements Vers. 14. HE seemed to his sons in law as though he had mocked c. Such are the prophane Atheists and worldlings that make but a mocke and scorne of Gods judgements and are no better perswaded of the end of the world by fire than these wretches were of the destruction of Sodome of such S. Peter speaketh That there shall be in the last dayes mockers c. which shall say where is the promise of his comming c. 2 Pet. 3.3 Calvin 4. Observ. We must not deferre our turning to God Vers. 16. AS he prolonged the time By Lots example who delaying the time if God had not beene more mercifull to draw him forth might have perished in the overthrow of Sodome wee are taught how dangerous a thing it is to deferre our calling and to trifle or dally with Gods judgements Therefore the Prophet Amos saith Prepare to meet thy God O Israel Amos 4.12 better to meet and prevent the Lord by repentance than to stay till his judgements overtake us 5. Observ. We must not forsake our calling Vers. 26. HIs wife looked backe This teacheth us that a man should not fall away from his profession and calling whereinto he is once entred as our Saviour saith He that setteth his hand to the plowe and looketh back is not fit for the kingdome of God Luk 9.26 Muscul. 6. Obser. He that wavereth in faith is never setled Vers. 28. NOt so my Lord Lot not following the Lords direction to goe first to the mountaine entreateth for Zoar yet being in Zoar he is not contented to stay there So they which doe not submit themselves to Gods ordinance but are doubtfull in faith are unconstant and wavering and never setled as Saint Iames saith A wavering minded man is unstable in all his wayes 7. Observ. Custome and continuance in sinne dangerous Vers. 35. THey made their father drunke that night also c. We see then what a dangerous thing it is once to give way to the tentation of Satan Lot having beene once drunken already is more apt to fall into it againe so fearefull is a custome and continuance in sinne Our instruction is therefore that we should resist the temptation at the first and not by yeelding to give way for a second assault 〈◊〉 the Apostle saith Be not overcome of evill but overcome evill with goodnesse Rom. 12.21 8. Observ. The sinne of drunkennesse how dangerous FUrther we see how much drunkennesse is to be taken heed of which did prostitute Lot so excellent a man to such beastly uncleannesse Origen well noteth Decepit Lot ebrietas quem Sodoma non decepit uritur ebrius flammis mulierum quem sobriam sulphurea flamma non attigerat drunkennesse deceived Lot whom Sodome could not deceive he burneth with the lust of women being drunken whom while he was sober the flames of brimstone touched not Wherefore let us alwayes remember that saying of the Apostle Be not drunke with wine wherein is excesse but be ye fulfilled with the spirit Eph. 5.15 CHAP. XX. 1. The Method THis Chapter hath two
his returne Gen. 35.9 4. She feareth to be deprived of them both in one day not because as the Hebrewes thinke as they were borne together they died together but lest that if Esau killed Iacob she knew Gods justice would overtake the other Mercer 3. Places of Doctrine 1. Doct. We must be cloathed with Christs righteousnesse Vers. 15. SHe cloathed Iacob c. Like as Iacob being apparelled with faire perfumed garments was accepted of his father so we cannot be pleasing unto God unlesse we be cloathed with the righteousnesse of Christ as the Apostle saith Not having mine owne righteousnesse but that which is through the faith of Christ Calvin in vers 27. 2. Doct. The Patriarks by temporall blessings were stirred up to seeke for spirituall Vers. 28. GOd give thee of the dew of heaven c. The Fathers rested not in these temporall blessings but thereby as by certaine degrees were to ascend higher and be brought to the meditation of heavenly things Mercer As the Apostle sheweth If they had beene mindfull of that Countrey from whence they came out they had leasure to have returned but now they desire a better that is an heavenly Heb. 11.16 3. Doct. Election not of works but of grace Vers. 30. THen came Esau from hunting If Esau and Iacobs works be compared here together we shall see that Esau doth nothing but praise-worthy he obeyeth his fathers minde taketh great paines to hunt for flesh he carefully maketh it ready but contrariwise Iacob dissembleth hee offereth Kids flesh for venison maketh himselfe Esau deceiveth his father and this difference is set forth to this end to shew that election standeth not by works but is of grace Calvin As Saint Paul saith That the purpose of God might remaine according to election not by works by him that calleth Rom. 9.11 4. Doct. The efficacie of the blessing dependeth not upon the minister but the word of God Vers. 33. I Have blessed him therefore he shall be blessed Though Isaack ignorantly had pronounced the blessing upon Iacob yet it remained effectuall and of force so they which blesse and pronounce remission of sinnes in the name of God though they be weake men and compassed with infirmities yet their sentence shall stand being agreeable to the will of God the force thereof dependeth not upon their ministery but upon the word of God Whatsoever ye binde in earth shall be bound in heaven c. Matth. 18.18 Calvin 5. Doct. The Iewes supplications why not heard Vers. 38. HE lift up his voice and wept Esau because he sought a blessing apart to himselfe and scorned to associate himselfe to Iacob to whom the promise was made could not prevaile with his teares so the Jewes notwithstanding their prayers fastings howlings lamentations powred forth unto God are not heard because they refuse the true Messiah and seeke a way by themselves to goe unto heaven Luther 6. Doct. The meanes which serve under Gods providence must not be neglected Vers. 43. ARise and flie to Haran c. Rebecca though she was fully assured that Iacob should have the blessing and inheritance yet she is carefull to use the means and not immediately to depend upon Gods providence whereby we are taught that as we are not to relie upon the meanes which the Lord setteth before us for our deliverance and for the perfitting of his good pleasure toward us yet we must not neglect them our Saviour promised to be with his Disciples to the end of the world yet hee wisheth them if they be persecuted in one City to flie to another Matth. 10.23 5. Places of Confutation 1. Confut. Saint Peter reproved for his dissimulation Vers. 19. I Am Esau thy first borne c. Pererius well collecteth that it is not necessary to exempt Iacob here from a veniall sinne seeing that Saint Peter who was not inferiour in grace and knowledge is noted for his dissimulation and thereof reproved by Saint Paul in 27. Gen. Numer 46. contrary to the opinion of Hierome who would excuse Peter from all fault and thinketh that all that discourse was but a set match betweene them to this opinion the Rhemists seeme to incline Galath 2. Sect. 9. but it is confuted by Augustine Epist. 19. who discusseth this point at large with Hierome saith he Qua fronte in altero reprehendit quod ipse commisit With what face could Saint Paul have reprehended that in another which he did himselfe if so this had beene a set match betweene them Epist. 11. 2. Confut. Against the authority of the booke of Tobie PErerius would excuse this dissimulation of Iacob saying I am Esau c. by that of the Angell who to Tobie inquiring of his tribe and kindred answered I am Azarias of Ananias the great Tobie 5.12 for as this speech was figurative that the Angell was not the sonne of Ananias so called but of the grace of God which is signified by that word and so Iacob meaneth that he was not Esau in person but in respect of his prerogative Contra. Thus he hath shaped a defence of one lie by another for the Angell saith he was of Ananias and of thy brethren he meaneth then that Ananias which was of kindred to Tobie And this is one reason which impaireth the credit of this Booke because the Angell is brought in lying which is not the use of the holy Angels in the Canonicall Scripture 3. Confut. Sacraments depend not upon the intention of the minister Vers. 23. WHerefore he blessed him c. The blessing which Isaack pronounceth loseth not his force by his ignorance or wrong intention who purposed to blessed Esau and not Iacob but upon the promise and word of God whereby is confuted that point of popish doctrine that the sacraments depend upon the intention of the minister as though it were in mans power to frustrate the institution of God Calvin The Apostle saith Shall their unbeleefe make the faith of God without effect Rom 3.3 neither shall the unbeleeving or not rightly intending minister frustrate the force of the Sacrament 4. Confut. Against the errour of the Chiliastes Vers. 28. GOd give thee of the dew of heaven and the fatnesse of the earth Upon this place with the like Tertullian foundeth his errour which is called of the Chiliastes that Christ should reigne with the Saints a thousand yeares here upon the earth Vtriusque indulgentia exempla sunt siquidem justum est Deo ellic exultare famulos ubi sunt ipsius nomine afflicti c. here saith Tertullian in Isaacks blessing upon Iacob both are promised the joyes of heaven and of earth and it is just with God that his servants should there rejoyce where they were for his name afflicted Lib. 3. cont Marcion Contra. Isaack here prophesieth not of the state of the Church after this life but in this world unlesse they will say that in the next life we shall have wheat and wine which are here mentioned neither doth it follow
1. as also such was the use among the Romans as Gellius maketh mention of an Epistle written by Augustus to Caius Celebrasse me sexagesimum quartum natalem meum That he had celebrated the 64. yearely day of his nativitie 2. Yet doe wee not reade of any of the righteous in the Scripture that kept their birth-day but rather cursed it as the beginning of sinne and sorrow as Iob did cap. 3. and Ierem. cap. 20. only we reade of this Pharaoh and Herod the tyrant that kept a memorie of their birth-daies Perer. yet it is not unlawfull to celebrate the memoriall of the nativitie daies of Kings and other worthy men and women so that we take heed of superstition in giving the honour of such daies unto men as the Church of Rome doth and that we abuse not such daies to prophanesse and wantonnesse as the Heathen did but only thereby take occasion to give God thankes for such worthy instruments which he in mercie raised up to the Church or Common-wealth Calvin Mercer 4. Places of Doctrine 1. Doct. 〈…〉 2. Doct. 〈…〉 3. Doct. Ministers that sow spirituall things may reape temporall Vers. 14. HAve me in remembrance Ioseph was worthy to have this kindnesse shewed him that had beene an interpreter and messenger of so good tidings according to the same rule it is lawfull for the Ministers of God the interpreters of the word that sow spirituall things to the people to reape temporall Muscul. 5. Places of confutation 1. Confut. The interpretation of Scripture must be taken from the spirit of God 〈…〉 Vers. 8. ARe not interpretations of God As God by the spirit of God did 〈…〉 dreame so the interpretations of the secrets of Gods word proceed from the spirit of God as our Saviour interpreted the Scriptures to the two disciples and opened their 〈…〉 them Luk. 24.45 wherefore we are not to depend upon the tradition of the Church opinion of 〈◊〉 conceit of Pope and Cardinals for the understanding of the word but wee must 〈…〉 God speaking in the Scriptures Muscul. 2. Confut. Against the superstitious festivall of the virgin Marie Vers. 20. PHaraohs birth-day Perer. taketh occasion hereby to justifie the practice of the Church in celebrating the birth-daies of three of our Saviour the virgin Marie and Iohn Baptist in Gen. c. 40. numer 11. Contra. 1. The Nativitie of our Saviour is worthily celebrated because in himselfe he was the rarest birth that ever came into the world being without sinne and in respect of us the most beneficiall by whom our redemption and everlasting salvation was purchased 2. The nativitie of Iohn Baptist is solemnized as a matter indifferent by the Church not to the honour of Iohn but to the praise of Christ whose forerunner he was and we finde mention made in Scripture of his strange and extraordinarie birth 3. But the Nativitie of the virgin Marie is a superstitious solemnitie because they consecrate it to the honour of the virgin it is blasphemous in that they hold her to have beene without sinne which prerogative is onely peculiar to our blessed Saviour it is also vaine false and frivolous because there is no mention made of it in Scripture 6. Places of exhortation 1. Observ. Of the slipperie state of Courtiers Vers. 2. PHaraoh was angrie against his two officers c. These two were principall officers in Pharaohs court yet suddenly cast out of their Princes favour wherein wee see the slipperie state and condition of Courtiers who are to day in favour to morrow in disgrace as Haman was with Akassuerus Muscul. Little doe men consider that ambitiously desire to be great in Court how soone their faire weather may be overcast with clouds 2. Observ. Compassion toward the afflicted Vers. 7. WHerefore looke ye so sadly to day Iosephs humanitie appeareth that first offereth himselfe to these men in miserie to comfort and cheare them up as our Saviour asked the two disciples walking by the way why they were so sad Luk. 24.17 and to Marâ—â— Magdalene he said why weepest thou Iohn 20.15 such ready compassion should we shew to them that are in heavines Marlorat 3. Observ. No man to presume beyond his strength and gifts Vers. 8. TEll me them now c. Daniel having received a greater gift of interpretation was able both to tell the King what he had dreamed which was gone from him and the interpretation of it Dan. 28. Ioseph presumeth not beyond his gift but first desireth these dreames to be rehearsed unto him whereby we learne that every man consider his strength and gift from God and put not himselfe forward beyond that Calvin this is that which the Apostle saith that everie man understandeth according to sobrietie as God hath dealt the measure of faith Rom 12.3 4. Observ. Carnall men heare the word for worldly profit Vers. 16. WHen the chiefe Baker saw that the interpretation was good c. Hee desired an interpretation of his dreame not because hee had a minde to bee instructed thereby but for that he expected some good also So many men make semblance of some love toward the preaching of the word not of any conscience but onely seeking thereby their pleasure and prosperitie which missing of then they depart heavie and fact as the rich young man did goe from Christ Mark 10. Calvin 5. Observ. Ministers must not be afraid to denounce Gods Judgements Vers. 19. WIthin three daies shall Pharaoh take thine head Ioseph sheweth himselfe a faithfull messenger that would not conceale the interpretation from the Baker though he knew it should not bee welcome so it is the dutie of faithfull Ministers not to feare to denounce the judgements of God to his people though they have shall thankes for their labour Calvin 〈◊〉 the Prophet Michâ—â—ah did frankly and freely deliver his message to wicked Ahab 1 King 22. 6. Observ. Courtiers all for themselves Vers. 23. THe chiefe Butler did all remember Ioseph Here wee have a right patterne of a temporizing Courtier who partly for feare to move the King partly being addicted to his profit to serve his owne turne would make no mention of Ioseph Muscul. The like minde was at the first in Esther who fearing the Kings displeasure refused to make sute for her people but Mordrehai roused her up from that court-like sleepe and awaked her Esther 4. CHAP. XLI 1. The Method or Argument IN this chapter wee have set forth 1. The dreames of Pharaoh both tending to one and the same end vers 1. to vers 8. 2. The interpretation of the dreames 1. The occasion of sending for Ioseph by the narration made by the Butler of that which had happened in prison Vers. 9. to Vers. 16. 2. The repetition and rehearsall of Pharaohs dreames to Ioseph Vers. 17. to Vers. 25. 3. The interpretation it selfe together with the counsell and advice of Ioseph Vers. 28. to Vers. 37. 3. The exaltation and prosperitie of Ioseph whereunto belongeth 1. The authoritie committed unto him
give◠to Ioseph we doe learne that the bodies of the Saints ought in comely and reverent sort to be brought to the grave as the brethren that feared God carried Steven to be buried with great lamention Act. 8.2 5. Doct. Of the lawfulnesse of an oath Vers. 31. ANd he sware unto him It was lawfull for Iacob in some serious and weighty matter to enquire an oath and for Ioseph to performe it for men are mutable and therefore may be bound with an oath and though Ioseph might otherwise have fulfilled his fathers will yet it was not amisse that he should be more straitly bound we see then the lawfull use of an oath against the errour of the Anabaptists which allow not Christians to take an oath for the Apostle saith An oath for confirmation among men is an end of strife Heb. 6.16 5. Places of Confutation 1. Confut. Against the corrupt Latine translation of this place Vers. 31. ISrael worshipped toward the beds head not as the vulgar Latine readeth he adored the top of his rod Heb. 11.21 which translation differeth both from the Latine in this place which thus interpreteth he worshipped turning toward the beds head and from the Septuagint which readeth he worshipped or bowed himselfe ùpi to ácron upon the top of his rod or staffe the Latine text corruptly leaveth out the preposition ùpi upon but it differeth most of all from the Hebrew which standeth thus he worshipped toward the beds head from which reading the Septuagint doe varie in these two points first in adding the word à ute his which is not in the Hebrew secondly in mistaking the word for mittah a bed reading mitteh a rod both which words are derived of natah which signifieth to extend or stretch forth because a man doth stretch himselfe upon his bed and on his staffe Wherefore we see what a simple ground the Rhemists have to prove by this corrupt Latine text that creatures may be adored annot Hebr. 10.21 there being no such thing in the Hebrew Greeke or Latine text in this place that Iacob adored his rod. Further the like ground had Hadrianus the Pope as hee is cited in that erronious Councell the second Nicene who by this text would prove the adoration of Images with relation to their protipa that is the presidents patterns or patrons of those Images because say they the adoration which Iacob gave to this rod he intended it to Ioseph whose rod and scepter it was for Iacob worshipped not either his owne staffe or Iosephs scepter but toward the beds head worshipped God 2. Confut. That the Latine text is not authenticall FUrther whereas the Apostle seemeth to follow the translation of the Septuagint rather than the Hebrew text the Rhemists doe infer thereupon that after the same manner the vulgar Latine text may be received as authenticall though it doe varie from the Hebrew ibid. Contra. 1. The Apostles indeed doe sometime follow the Septuagint because it was a common translation and of great authority but they therein neither approve their errors nor yet make it of equall authority to the originall citing only such testimonies wherein the Greeke translation keepeth the sense though not the words as in this place whether we say Iacob leaning upon his staffe or turning to the beds head worshipped the principall sense is kept that Iacob worshipped God especially seeing the same word with very little alteration in the points signifieth both a bed and a rod or staffe 2. Hieromes observation then is good though Pererius without cause misliketh it Diligentius observandum est c. It is to be diligently observed that where the Apostles and Evangelists doe cite testimonies out of the old testament they follow not the words but the sense and where the Septuagint differ from the Hebrew they expresse the Hebrew sense for the Apostle in this place keepeth the Hebrew sense that Iacob worshipped God leaning upon his bed and staffe for it is true that Iacob did both that he reared himselfe upon his staffe towards the beds head 3. The Apostle then rather expoundeth than alleageth that text for he nameth Iacob whereas Moses saith Israel he speaketh of Iacobs worshipping when he had blessed his children but here Iacob worshippeth before he blessed them 4. This then is no good argument the Apostles follow the Septuagint where they keepe the Hebrew sense though not the words Ergo the Latine text must be received where it differeth both in sense and words from the originall 6. Places of morall use 1 Mor. That none should live idly without some honest trade or vocation Vers. 3. WHat is your trade or what is your worke Pharaoh as a prudent Prince examineth Iosephs brethren of their manner of living and occupation by the which question it appeareth that he condemned all idle persons that lived without any trade and it is the part of good Magistrates straitly to fift and examine all such as spend their time unthriftily not in any profitable labour according to the Apostles doctrine that they which doe not worke should not eat 2 Thes. 3.10 Muscul. 2. Mor. A poore life in the Church of God is to be preferred before the pleasures of the world Vers. 3. THy servants are shepherds Ioseph taught his brethren thus to say that they might dwell apart by themselves and not be imployed in Pharaohs court or in the affaires of the kingdome they did choose rather to live as poore shepheards in the service of God than to be in the kings Palace as strangers from the Church and houshold of faith though Ioseph had a speciall grace given him of God not to be corrupted with that place of honour yet he saw it not to bee meet nor convenient for his brethren Calvin so the Prophet David saith A day in thy courts is better than a thousand elsewhere Psal. 84.10 Moses likewise did choose rather to suffer adversity with the people of God than to enjoy the pleasures of sinne for a season Heb. 11.25 3. Morall Men called to honour should not despise their parents Vers. 7. IOseph also brought Iacob and set him before Pharaoh Ioseph though of honourable place in Egypt yet was not ashamed of his poore aged father but presented him to the King to this Ioseph many are unlike in these dayes that thinke it a disgrace unto them to acknowledge their poore parents Muscul. So did not David who brought his father and mother to the King of Moab to keepe them and provide for them 1 Sam. 22.4 as Ioseph here setteth his father before Pharaoh 4. Morall Our life here is but a pilgrimage Vers. 9. THe dayes of the yeares of my pilgrimage Thus not only Iacob but the rest of the fathers counted themselves but as strangers and pilgrims in the earth and thereby declared that they sought a Countrey Heb. 12.13 14. So the Apostle againe saith We have not here a continuing Citie but seeke for one that is to come Heb. 13.14 and therefore we
by the sea are most given to corrupt manners 1. Because of their wealth which maketh them proud 2. Their situation which ministreth occasion of robberies and pyracies upon the seas 3. Because of their trading with other countryes and therefore Plato in his common-wealth would not have the Metropolis or chiefe citie neere unto the Sea by ten miles as Eusebius sheweth that Ierusalem was situate Libr. 12. de praeparat c. 27. ex Perer. 4. I omit here Ambrose allegorie that compareth the Church to Zabulun which is situate upon the sea of this world subject to much trouble seeth the wracke of Heretikes Pagans Iewes is occupied in spirituall merchandise in transporting and bringing men to the kingdome of God Iacob hath no such meaning here but only sheweth how well Zabulun should bee situated for trafficke as Moses afterwards said Rejoyce Zebulun in thy going out that is in thy prosperous voyages Deut. 33.18 QUEST XVI Of Isachars sloth and love of ease Vers. 14. ISachar shal be a strong asse c. 1. The Chalde paraphrast giveth a contrary sense that Isachar shall subdue provinces and dispeople the inhabitants whereas Iacob sheweth that by reason of their sloth they shall become tributarie 2. Some Hebrews understand this couching like to an asse of their great labour and studie in the law as out of this tribe came men that had understanding of times to know what Israel ought to doe 1 Chron. 12.32 but this is but an inforced interpretation 3. Isachar then is compared to a strong asse not lying betweene two bounds that is the sea of Galilee on the one side and Thabor on the other as Mercer but couching betweene two burthens as the word mishâ—hat is better translated because an asse yeeldeth his backe to the burthen and willingly beareth it and plyeth his provender notwithstanding his burthen so Isachar should labour as an asse in tylling of the ground and give himselfe to sloth at home and doe no exploit abroad as Moses saith and thou Isachar in thy tents Deut. 33. That is hee would not willingly be drawne from home but rather choose to redeeme his ease and quietnesse with any tribute imposition or other burthen that should be laid upon him Iun. QUEST XVII How Dan should judge his people Vers. 16. DAn shall judge his people c. 1. In that Dan is placed next who was the sonne of Bilha Râ—chels maid and Nephtali was the other but Gad and Asher come betweene the reason may be for that their 〈◊〉 did so fall out together in the land or i◠〈◊〉 like that Iacob did not tie himselfe to any order in the setting downe of his children Mercer 2. This prophecie is unfitly applied to Antichrist that he should be as a serpent biting the horse heeles as Perer. for that Antichrist shall not come of Dan it shall be shewed afterwards among the places of confutation neither 〈…〉 understood of the tribe onely in generall that it should be counted as one of the tribes Calvin nor yet of Sampson onely as the Hebrewes who caused the rider to fall back wards when he pulled downe 〈◊〉 house upon the Philistiâ—â— But it is both understood of the whole tribe in generall how by subtilty they should inlarge their bounds as we may see Iudg. 18. with a speciall reverence to Sampson who of Dan judged Israel 20. yeares and by subtilty unawares did assault the Philistine and therefore is compared to a Lion leaping out of Bashan for his prey Deut. 33 2â— so that this is set downe as an honour to the tribe of Dan that as out of other tribes foure onely excepted Ruben Simeon Gad Asher so out of Dan should arise one that should judge his people Chalde Paraph. Iun. QUEST XVIII What salvation Iacob looketh for Vers. 18. O Lord I have waited for thy salvation c. 1. The meaning of which words is not that he desireth to be preserved from the craft of Dan as before he said of Simeon and Levi into their secret let not my soule enter vers 6. Olanster 2. Nor yet doth Iacob correct himselfe as though he had taken Sampson for the Messiah for seeing by the Spirit of Prophecie what great deliverance he should bring to Israel and therefore now sheweth that he expecteth another Saviour Rupert Lyrâ—â—us for Iacob did know that the Messiah should come of Iudah and not of Dan. â— Neither yeâ— saith hee thus to convince the Jewes of errour which in time to come should take Antichrist for the Messiah teaching them to expect the true Messiah Perer. for there is no such feare that the Jewes should take Antichrist which is the Pope with his idolatrous corporation for their Messiah 4. Therefore Iacob foreseeing the double dangers which the tribe of Dan should be subject unto both temporall in being oppressed of their enemies as they were of the Ammorites Iudg. 1.24 and spirituall in being corrupted with idolatry Iudg. 18. Iacob prayeth for Gods gracious assistance and deliverance Iun. looking also to the Messiah in whom the deliverance and redemption of his Church is accomplished QUEST XIX Of the victorie of Gad. Vers. 19. GAd an host of men shall overcome him c. 1. Iacob alludeth much to his sonnes names as before he said Dan shall judge his people whom Rachel so called because the Lord had judged on her side Gen. 30.6 which is derived of don to judge so here also in another sense reference is made to the name of Gad which signifieth an host or armie 2. Some doe understand this prophecie of Iepthe of his good successe against the Ammonites Iudg. 11. whom they thinke to have beene of the tribe of Gad because he was of Gilead where the Gadites inhabited 1 Chron. 5.16 Cajetan Contra. Iepthe is rather to be thought to have beene of the tribe of Manasses because Gilead was his father not Gilead the sonne of Machir the sonne of Manasses but another of the same name and kindred and the children of Manasses had the halfe of Gilead in their lot as the Gadites had another part Iosâ— 13.31 3. Some doe expound this prophecie of the Gadites marching with the rest of the tribes against the Canaanites and their returning backe againe over Jordan to their owne possessions so Hierome and the Chalde Paraphrast but this was not peculiar to the Gadites for the tribe of Ruben and the halfe tribe of Manasses went also before their brethren as well as Gad neither in this their exploit were they overcome but had prosperous successe against the Canaanites 4. This prophecie then is rather to be preferred to the divers conflicts which the Gadites had with the Hagarenes with Iethur Naphish and Nâ—dab whom at length they overcame when as they carried from them 50000. Camels and a great prey of cattell beside 1 Chron. 5.20 Iun. Mercer This also is agreeable to the prophecie of Gad comparing him to a Lion that catcheth for his prey the arme with the head Deut. 33.20 5. Moses
be warned that they offend not in the like as this correction imposed upon Simeon and Levi was for the admonition of their brethren and posterity 3. That men feeling the justice of God in their due corrections may flee unto Gods mercy and the promises of God in Christ as Adam when he received the sentence of death for his transgression had also the promise of the Messiah given him Mercer 2. Confut. Against popish 〈…〉 SEeing then that corrections remaining after the forgivenesse of sin are to make ourselves and others more cautelous this is no ground for the Popish purgatory paines which are not visible and so serve not for the example of others neither are they availeable unto godly repentance for the which there is no place after this life Mercer 3. Confut. Peter not the chiefest of the Apostles because first 〈◊〉 Vers. 3. RVben mine eldest sonne This is to be observed that the twelve Patriarks are not rehearsed in the same order here as before Gen. 30. and Genes 27. and afterward Numb 1. 〈◊〉 33. yet 〈◊〉 these places Ruben is named first but not alwayes sometime Iudah is named before him as Numb â— 2 As then this were but a simple argument for the preheminence of Ruben before his brethren because he is in most places named first being the eldest so as simply doe the Papists conclude for Peters supremacie before the other Apostles because he is commonly named firsts which was rather because of his Eldership than any priority before the rest neither is he alwayes named in the first place for Galat. â—9 〈◊〉 is named before him 4. Confut. The bookes of Iudith and Tobie not canonicall Vers. 5. SImeon and Levi brethren in evill Hence it may appeare that the booke of Iudith is not Canonicall because there this fact of Simeon is commended cap. 9.2 which here Iacob condemneth and accurseth It satisfieth not to say with Dyonis Carthusian that the fact of Simeon and Levi in respect of the Sichemites was just but unjust in respect of them who brake their faith and covenant for Iudith commendeth their zeale which were moved with thy zeale v. 4. Neither is Lyranus and Pererius answer sufficient 1. For Iudith in that place commendeth also the manner of the fact and saith that God did put the sword of vengeance into their hand vers 2. and Iacob here curseth their very affection and zeale wherewith they were first moved Cursed be their wrath for it was cruell and further whereas Iudith doth set it downe as a reward of their zeale Thou gavest their Princes to the slaughter Iacob even therein doth accurse For in their wrath they slew a man It is evident then that the booke of Iudith was not written by the spirit of God because it commendeth that which is here condemned Seeing also Iacob remembreth Sampson in Dan Mordecai and Esther in Benjamin Barak in Nepthali it is like that Tobie also under Nepthali and Iudith in Simeon should not have beene forgotten if their stories were of like truth 5. Confut. The Pope succeedeth not Christ in this Kingdome Vers. 10. THe scepter shall not depart from Iudah Pererius applieth this to the kingdome of Christ that is his Church which shall endure for ever and so shall the Pope Christs vicar saith he who succeedeth Christ as the sonne doth the father in his authority and dignity in Gen. 49. numer 58. Conâ—â—a True it is that of Christs dominion there shall be none end and that he will alwayes have a Church upon the earth But the Pope which is the Antichrist is no successor to Christ but an usurper of his kingdome he is Christs son as the Jewes boasted they were Abrahams sonnes but Christ telleth them plainly They were of their father the Devill if ye were Abrahams children saith our Saviour ye would doâ— the workes of Abraham Iohn 8.39.44 So the Pope is his sonne whose doctrine he followeth but to forbid to marry and to teach to abstaine from meats as the Pope doth are the doctrines of Devils 1 Tim. 4.1 2. 6. Confut. Antichrist shall not come of Dan. Vers. 17. DAn shall be a serpent by the way c Divers of the ancient Writers upon this place did ground their opinion that Antichrist should come of Dan and therefore they say that tribe is omitted Apocal. 7. and this Pererius holdeth a probable opinion and worthy of credit Conâ—r 1. By this meanes that which Iacob pronounceth as a blessing upon Dan they turne to a curse and whereas Iacob speaketh of one that should be a deliverer of his people which some doe fitly apply to Sampson they would have him point out an enemy and adversary to the Church of God 2. The tribe of Dan was dispersed a thousand yeeres before Antichrist appeared in the world 3. Dan is omitted in the Apocalypse because of the idolatry which began in that tribe wherein Antichrist doth imitate him though hee come not of his stocke so likewise is Simeon omitted in Moses benediction Deuter. 33. yet they will not â—nferre that Antichrist should come of that tribe as Simeon is omitted by Moses for his evill example so Dan is by Iohn for his idolatry 7. Confut. Against Limbus 〈◊〉 Vers. 25. WHo shall blesse thee with the blessings of the deepâ—◠〈◊〉 lieth beneath Pererius maketh Ioseph here a type of Christ whom the Patriarks blessed and praised in the lake or Limbus in the deepe beneath whom he delivered from thence numer 1â—5 Contra. 1. These are but weake arguments of such weighty matters that are taken from types and figures â— Iacob speaketh here of temporall blessings of the wholesome aire pleasant dewes fruitfull ground and nourishing springs in the deepe below they are therefore unproperly applied to spirituall 3. Neither shall he ever be able to prove that the Patriarkes were shut up in the deepe below seeing that the rich man in hell looked up and lift up his eyes to Lazarus being in Abrahams bosome Luk. 16. it was then a place above not in the deepe beneath 8. Confut. What it is to be gathered to his people Vers. 33. WAs gathered to his people 1. Burgensis will have this people to be the fathers in Limbus to whom Iacob went so also Lyranus Contra. 1. Henoch was of this people to whom the Patriarks went after death but hee was not in Limbus hee was taken up to heaven and walked with God 2. Abraham went to his fathers in peace Gen. 15.15 that is with joy and comfort but what comfort is there in Limbus a lake and dungeon of darkenesse 3. Wherefore to be gathered to his people is not to be joyned to the Angels as gloss interlinear for Abraham is said to goe also to his fathers but the Angels were not his fathers neither is this phrase all one as to say he slept with his fathers or went the way of all flesh or changed his life as Perer. Mercer for Ismael is said also to goe to his people Genes â—5
Now Abraham and Ismael had not the same people to goe unto the faithfull cannot be said to be Ismaels people nor the prophane sort to be Abrahams But if the meaning of the phrase were no more than that they were gathered and joyned to the state of the dead the faithfull and prophane sort should all goe to one people wherefore this phrase betokeneth a speciall disposition of the soules of the faithfull after this life in being associated to the company of the just and a laying up of their bodies in assured hope of the resurrection Calvin Muscul. Luther The Apostle also sheweth what it is for the righteous to be gathered to their people Wee are come to the celestiall Ierusalem to the innumerable company of Angels to the congregation of the first borne c. to the spirits of just and perfect men Hebr. 12.22.13 To all these are we joyned by faith while we live and really when we are dead now quoad spem in hope then quoad rem in deed 6. Places of morall use 1. Mor. Fathers must rebuke and chastise their children Vers. 4. THou shalt not be excellent Fathers may learne by Iacobs example to chastise their children for their sinnes as here Ruben is censured for defiling his fathers bed for this cause Heli and his posterity were punished because hee did not reprove his sonnes according to the quality of their offence Perer. 2. Mor. Gods vengeance though it be deferred will certainly come FUrther in that Rubens punishment had beene a long time suspended and deferred almost 40. yeeres after he had committed this uncleane sinne yet at the last it commeth let no sinner flatter himselfe in his impunity for if the long suffering of God draw him not to repentance it shall but increase his punishment as the Apostle sheweth Rom. 2.4 5. 3. Mor. The short pleasures of sinne deprive men of many blessings AGaine as Ruben for a little short pleasure lost his birthright and dignity so many for the vaine and momentany pleasures of this life are deprived of many and great blessings like to Esau that for a messe of pottage did part with his birthright 4. Mor. Contumely against parents never goeth unpunished WE see also what an high offence before God it is to offer any wrong or contumely to our parents such was Cham toward Noah Absalon toward David and here Ruben that polluted his father Iacobs bed 5. Mor. Against unjust and immoderate revenge Vers. 7. CVrsed be their wrath The Lord condemneth all kinde of revenge that proceedeth of wrath especially such as here was committed by Simeon and Levi. 1. It was done by craft and subtility under pretence of friendship 2. Against men unawares suspecting nothing 3. When they were in griefe of body 4. With a pretext and shew of religion 5. The revenge farre exceeded in greatnesse the quality of the offence Such a kinde of revenge is unjust and cruell Wherefore in this case wee should follow the Wise-mans counsell Say not I will recompence evill but wait upon the Lord and he shall save thee Prov. 20.22 Perer. 6. Mor. Every mans portion in the earth assigned of God Vers. 13. AS Zabulun shall dwell by the sea side Hence we learne that the lot of men for their habitation and dwelling in the earth falleth not out unto them by chance but by Gods providence and appointment for as it is in the Psalme The earth is the Lords and the fulnesse thereof Psal. 24.1 therefore every one should be contented with his lot and portion as assigned unto him of God Perer. 7. Mor. The Church shall overcome at last Vers. 19. ANd an host of men shall overcome him but he shall overcome at the last c. So the Church of God though it shall indure much trouble and sorrow in the world yet it shall triumph and have the victory in the end as our Saviour saith to his Apostles In the world yee shall have trouble but be of good comfort I have overcome the world Iohn 16.33 8. Mor. The quiet and peaceable end of the righteous Vers. 33. HE plucked up his feet into the bed Before Iacob had raised up himselfe as well as he could not having his legs hanging out of the bed as Perer. that had beene no fit lying for a man ready to dye but he had stretched out himselfe before as well as he could for reverence unto the word of God which he delivered but now feeling the houre of his death to be instant hee doth gather up his legs after a seemely and quiet manner not strugling or striving against death as many doe but as though death â—ere in his power he doth meekely and gently yeeld himselfe unto it such a peaceable and quiet kinde of departure God often granteth to his children Muscul. Howbeit this is not alwayes so for sometime a wicked man may dye like a lambe still and quiet as the Psalme saith There are no bands in his death Psal. 73.4 and a righteous man may have a strong death by reason of the extremity of his sicknesse and the manner of the disease but yet inwardly he hath a peaceable and quiet soule and therefore Balaam had good reason to pray as he did Let me dye the death of the righteous and let my last end be like his Num. 23.10 CHAP. L. 1. The Method and Argument IN this Chapter is set forth 1. Iosephs piety toward his father Iacob in causing him to be embawmed vers 2 3. in his buriall 1. He procured leave of Pharaoh vers 4 5 6. 2. He did honourably accompany him vers 7 8 9. 3. They mourned for him by the way vers 10 11. 4. Then they buried him as he had commanded 2. His humanity toward his brethren with their message in their fathers name vers 14 15 16. their humility vers 18. Iosephs friendly answer vers 19 20 â—â— 3. Iosephs prosperity in seeing his childrens children v. 23. 4. His faithfull departure buriall and age v. 24 25. 2. The divers readings v. 2. he commanded those which had charge of funerals S. commanded the Physitians câ—t v. 4. spake to potentates of Pharaoh S. spake to Pharaohs house caet v. 8. only their kinred they left their sheepe and oxen c. S. their children or little ones caet v. 10. they came to Goren Atad G. to the corne-floore or field beset with thistles T. to the corne-floore of Athad cat of Achad H. athad signifieth a thistle v. 11. Abel Mizraim G. the mourning of the Egyptians cat v. 13. beside Mamre G. before Mamre B. over against Mamre caet against or before the face of Mamre cat v. 19. feare not can we resist Gods will H. for I am Gods S. for I feare God C. am not I under God G. am I God B. am I in the stead of God T.P. 3. The explanation of doubtfull questions and places QUEST I. Of the divers fashions of buriall Vers. 2. ANd Moses commanded his servants
same God as S. Paul exhorteth to keepe the unitie of the spirit in the bond of peace for there is one Lord one faith one baptisme Ephes 3.4 5. Therefore Christians doe much forget themselves in dishonouring their holy profession with unbrotherly strife and contention 3. Mor. Oaths must be religiously kept Vers. 6. GOe and burie thy father as he made thee to sweare Even Pharaoh an Heathen prince made conscience of an oath and therefore condescended to Iosephs request This example shall condemne many Christians that are carelesse to performe their oathes Calvin whereas the Scripture teacheth that a man should keepe his oath though hee swear to his owne hinderance Psal. 15.4 4. Mor. A guilty conscience alwayes fearefull Vers. 15. IT may be that Ioseph will hate us Iosephs brethren now after 40. yeares call to minde the trespasse committed against Ioseph Mercer such is the nature of a guilty conscience upon every occasion it is apt to be revived and stirred as the Lord said to Cain If thou doest not well sin lieth at the doore Gen. 4.7 of such Moses saith the sound of a leafe shaken shall chase them Levit. 26.36 Therefore when any hath sinned let him seeke soundly to heale the wound of his conscience that it doe not grieve him afterward 5. Mor. Perfect reconciliation doth good for evill Vers. 21. FEare not I will nourish you c. Ioseph here sheweth his unfained reconciliation in that he doth not only forgive his brethren but also doth them good Many now adaies thinke they are perfectly reconciled if they doe not recompence evill though they will not extend their hand to doe good to them who were before their enemies But our Saviours doctrine is otherwise that we should doe good to those that hate us Matth. 5. vers 44. 6. Mor. To renounce the world and the vanities thereof Vers. 22. IOseph dwelt in Egypt he and his fathers house The Latine readeth with his fathers house it is like that Ioseph did joyne himselfe in society of religion with his fathers house yet executing his place of government still wherein he shewed that he regarded not the honours and pleasures of the Court in respect of the fellowship with Gods Church So the Apostle saith of Moses that he chose rather to suffer adversity with the people of God than to enjoy the pleasures of sinne for a season Heb. 11.25 by these examples we are taught to renounce this world not to be entangled with the vanities thereof but to presse forward in desire to our heavenly Canaan Here then is an end of this booke which the Jewes make such account of that they have numbred the very letters which make 4395. But as they dwell in the letter so we should take delight in the spirituall sense and godly edifying Thus have I by Gods gracious assistance finished this laboursome and painfull worke most humbly beseeching God to make me able to goe forward in this course if he shall see it to be to his glorie and the good of his Church to whom I give all hearty thanks who hath thus far holpen and assisted me and so I conclude with that saying in the Revelation Praise honour and glory be unto him that sitteth upon the throne and unto the lamb for ever Revel 5.13 FINIS Hexapla in Exodum That is A SIXFOLD COMMENTARY UPON The second Booke of MOSES called EXODVS VVherein according to the Method propounded in Hexapla upon Genesis these six things are observed in every Chapter 1. The argument and method 2. The divers readings 3. The questions discussed 4. Doctrines noted 5. Controversies handled 6. Morall common places applied VVherein in the divers readings these translations are compared together 1. The Chalde 2. The Septuagint 3. The vulgar Latine 4. Pagnine 5. Montanus 6. Iunius 7. Vatablus 8. The great English Bible 9. The Geneva edition 10. And the Hebrew originall maketh the tenth And in the same there are well nie two thousand Theologicall questions handled and above fortie Authors old and new writing upon this booke abridged Divided into two parts or Tomes The first containing the deliverance of the Israelites with their preservation The other the constitution and setling of their State by wholesome lawes By ANDREW WILLET Professor of Divinitie The first Part or Tome PSAL. 77.20 Thou didst lead thy people like sheepe by the hand of Moses and Aaron VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1633. TO THE MOST CHRISTIAN RIGHT NOBLE MOST EXCELLENT AND mightie Prince IAMES by the grace of God King of Great Britaine France and Ireland Defender of the true Christian Faith ANtipater King of Macedonia most gracious Sovereigne when one presented unto him a booke treating of happinesse is said to have rejected it with this answer I am not at leisure To whom the presenter replied Be not King if thou hast no leisure Your Majestie with better reason might be excused by want of leisure if such kinde of presents were neglected both because your Highnesse affaires of the Kingdome are greater and such gifts are now exhibited oftner But that replie was rash and audacious for he so much the more is worthie the name of a King who intending more weightie businesse cannot attend smaller matters yet seeing Princes are as Gods in earth and this is Gods glorie who dwelling on high abaseth himselfe to behold things in heaven and earth may it please your Majestie to descend a little from your Throne of honour and to vouchsafe to take knowledge of this gift which is now offered I here present to your sacred view the historie of Moses birth education acts and exploits whose faithfulnesse in Gods house courage against Gods enemies clemencie and pietie toward his people and other excellent vertues as they are mirors for Princes and well expressed in your Majesties acts So in nothing more lively doth your Highnesse our Moses resemble this ancient and worthie Moses than in the manifold preservation of your life and state even from your cradle and infancie unto this present Moses being a childe should have beene destroyed after he was Governour of Israel divers times did they assault him murmure and conspire against him So your Majesties infancie hath beene assaulted and since your royall person endangered by many unnaturall conspiracies but now of late most of all in that barbarous and devillish treacherie intended against your princely person and the honourable state of this land assembled in Parliament No age before us or now present nor countrie ever brought forth the like monster such an unnaturall and wicked conspiracie for device so subtile in working so secret in execution so mischievous or that came neerer to the designed period not taking effect The greater was the danger the more glorious the deliverance the more devillish the invention the more gracious the divine prevention the more close the contriver the more honourable the finder out And herein
in law that he might be more willing to let them goe Simler QUEST XVII Of Moses wife and children and of his provision for his journey Vers. 20. THen Moses tooke his wife and his sonnes and put them on an asse 1. Here mention is made of Moses children in the plurall whereas onely Gershom is spoken of before chap. 2. Pellican But Eleazar also was now borne which is the child that Zipporah afterward circumcised the story therefore of the birth of both his children must bee supplied out of the 18. chapter 2. Moses substance was not great nor yet his companie that one asse could suffice to carry his wife and children it seemeth that his abilitie was not such as to provide Camels thus the Lord would use weake instruments Moses commeth not with power honour and riches to deliver Israel but in the name of God as the Prophet Zacharie prophesieth of Christ Behold thy King commeth c. poore and riding upon an asse 3. Moses taketh his wife with him as the Apostles carried about their wives 1. Cor. 9.5 because men are to forsake father and mother to cleave to their wives Sâ—mlerus and Moses would have them also joyned to the people of God Ferus 4. Yet at this time Moses wife and children went not forward into Egypt but by reason of that which fell out by the way about Moses childe his wife being thereby offended Moses sent them backe unto his father in law who bringeth them unto him Exod. 18. Iunius QUEST XVIII Why Moses staffe is called the rod of God Vers. 20. MOses tooke the rod of God in his hand 1. It is called the rod of God not as the Hebrewes imagine because it was foure square the foure letters of the name of God Iehovah being written upon it or because it grew in Iethros orchard and none could pull it up but Moses or because it was sent from heaven but it was so called because the Lord commanded Moses to take it in his hand Pererius and for that thereby the Lord would have Moses to worke miracles Iunius yet not by any vertue in the rod but by the power of God Pellican 2. It was also called Aarons rod because he was the minister but God was the author and worker of the miracles Simler This rod also was a signe of the divine authority of Moses like as Magistrates have their ensignes of office carried before them Pellic. 3. Thus it pleased God who could have wrought by wonders without any visible signes that Moses should use the rod for the more visible demonstration of the power of God yet the Lord useth such meanes which have no power of themselves or likelihood to effect that which is wrought as Naaman was bid to wash himselfe in Jordan our Saviour used spittle and clay to anoint the eyes of the blind David goeth with a staffe against Goliah And this the Lord doth that the worke should not be ascribed to the meanes Simler 4. And hereby also the high spirit and pride of Pharaoh might bee abated and confounded when hee saw so great workes to bee wrought by the contemptible staffe of a shepheard Simlerus QUEST XIX How God is said to harden Pharaohs heart Vers. 21. I Will harden his heart 1. Some thinke that God is said to harden the heart when he deferreth his punishments and so men abusing Gods patience and long suffering are hardened but seeing the hardning of mans heart is one of the greatest punishments that can fall upon man whereas Gods long suffering proceedeth from his mercie and is a great benefit these two cannot agree together that the same thing should be both a punishment and a benefit Simlerus 2. Neither doth it satisfie that God hardeneth by permission and sufferance for if God permitteth either unwillingly then should he not be omnipotent or willingly so should he be accessarie to sinne if permission therefore be opposed to Gods will as though hee should suffer only things to be done and bee as an idle beholder and no doer this distinction cannot be admitted If permitting be taken for not approving or not assisting with his grace so the Lord may be said to permit but then he rather permitteth or suffereth the heart to be hardened than hardeneth it Simlerus 3 Wherefore thus the Lord may bee said to harden the heart 1. By the deniall or withholding his grace as he tooke his good spirit from Saul and the Lord is not debtor to any hee may give his grace to whom it pleaseth him and withhold it at his pleasure 2. God may leave a man to himselfe and give him over unto Satan who worketh upon the corruption of mans owne heart and hardeneth it so an evill and a lying spirit was sent upon Ahabs Prophets 3. The generall power of moving and working is of God but the evilnesse of the action is of mans owne corruption as when the Rider doth cause a lame horse to goe hee is the cause of his going but the horses evill and uneven going proceedeth of his owne lamenesse Simler And like as a good workman using a bad instrument so the Lord worketh by the wicked Borrh. 4. The occasions whereby the heart is hardened through mans corruption doe proceed oft from God as the miracles which Moses wrought whereby Pharaoh became more indurate and obstinate 5. God is to be considered here as a just Judge who punisheth mens former sinnes by their hardnesse of heart as here Pharaoh is judged so the hardning of the heart is of God as it is poena a penalty not as it is culpa faulty Ferus 6. Likewise God is said to harden the heart dispositivè because he disposeth of it and turneth it to such end as shall bee most to his glorie as the Lord ordered the envie of Iosephs brethren in selling their brother and the treachery of Iudas in betraying his Master to the good of his Church and his owne glorie Simler So some things are done in the world simply and absolutely according to the will of God and by it all such good actions Some things are not done absolutely according to Gods will but in respect of a further end for the which the Lord permitteth them to be done as Gods will was that Pharaohs heart should be hardened that God might declare his power in him Exod. â— 16 Borrh. 7. Thus God hardeneth not onely by permitting but in withdrawing his grace and ordering and disposing even mens evill actions to the end which the Lord hath propounded to himselfe and in using the meanes which the corruption of mans heart apprehendeth and perverteth to his destruction so God is the cause of the action of hardning but man is the cause of the sinne Iunius So God hardeneth Satan hardeneth and man hardeneth his owne heart man as the instrument Satan as the worker and efficient God as the supreme Judge overruling every action and disposing of it unto good Borrh. As in a ship man is as the mariner
his stead in earth but the Godhead and name of God is simply and properly given unto Christ. 3. Cont. Ecclesiasticall persons subject to the civill magistrat FUrther though Aaron be Moses mouth and speake for him to the people yet Moses is made his superiour so though the Priests and Ministers doe declare unto the people the will of God and the law is to be required at their mouth yet are they subject to the Civill power as here Aaron to Moses Pellican as the Apostle saith Let every soule be subject to the higher powers Rom. 13.1 4. Cont. Against the baptisme of infants by women Vers. 25. ANd Zipporah tooke a sharpe knife This example is alleaged by the Romanists to prove the lawfulnesse of Baptisme by women in the case of necessity Bellar. lib. 1. de Bapt. cap. 7. Contra But this example cannot serve their turne 1. because the Minister of circumcision in the old Testament is not precisely appointed as the Minister of Baptisme is for the Levites and Priests were not specially charged by commandement to bee Ministers of circumcision but that charge did indifferently lie upon the masters of the family Gen. 17.9 But in the Gospell they are bid to baptise that are commanded to teach Mat. 28.20 Piscato◠2. The Romanists lay upon baptisme a necessity of salvation but here the necessity was not in respect of the infant uncircumcised but in regard of Moses and not a necessity of eternall salvation but of preserving the outward life Piscator 3. Zipporah did it in presence of Moses by this example they may allow women also to baptise in the presence of the lawfull Minister Simler 4. And though it pleased God to remit the temporall punishment upon this externall obedience yet this sheweth not that God did approve this act as before instance is given of the Samaritanes who were delivered from the Lions being but halfe worshippers of God 2. King 17. the Lord onely sheweth hereby that it is pleasing unto him that the externall discipline of the Church should be preserved Simler 5. This then being in it selfe an unlawfull act in Zipporah saving that necessity forced it and extraordinary it cannot be drawne to an ordinarie practice specially where there can bee no such necessity Iun. 6. This example rather sheweth that baptisme though by an unlawfull Minister is to be held to bee baptisme as after Zipporah had circumcised her sonne he was not circumcised againe then that such are to be allowed lawfull Ministers Heretikes are not fit Ministers of Baptisme yet if they keepe the true forme of Baptisme the Church useth not to baptise after them for as Augustine well saith That which is given 〈◊〉 be said not to be given although it may be rightly said not to be rightly given 5. Cont. That the punishment for the contempt of circumcision was not only temporall but in Gods justice eternall Vers. 24. THe Lord met him and would have killed him Bellarmine from hence would prove that the penalty of the neglect of circumcision was only temporall and consequently that circumcision had not to it annexed the promise of remission of sinnes and deliverance from eternall death as the Sacraments of the new Testament have lib 2. de effect sacrament cap. 17. Resp. 33. ad argum 1. Cont. 1. The penalty inflicted for the omission of circumcision is laid upon the party himselfe that is not circumcised even that person shall be cut off Gen. 17.4 therefore this example of punishment imposed upon the parent for the neglect of it in his sonne is not fitly urged to that end 2. that law is made against those that willingly neglect circumcision and so wilfully breake the Lords covenant but here is no contempt but only negligence and oversight 3. It followeth not Moses only should have beene temporally chasticed for this negligence therefore the neglect of circumcision was onely punished by temporall death like as God would have killed Aaron with temporall death for consenting to the Idolatry of Israel Deut. 9.20 Doth it therefore follow that the punishment of Idolatrie was only temporall God unto his servants remitted in mercie the eternall debt chastising them onely temporally for their owne amendment and the example of other 4. But that the contempt of circumcision deserved everlasting death in the justice of God appeareth both by the phrase that soule shall be cut off from his people which signifieth a finall perishing from the Church of God both in this world and in the next as it is taken Levit 20.3 that he which giveth his seed to Moloch shall bee cut off as also by the reason there given because hee hath broken the Lords covenant and cursed is every one which transgresseth any part of the law Deut. 27.26 And the curse of God is not only temporall but eternall 5. Further that circumcision had annexed to it a promise of grace and remission of sinnes the Apostle sheweth calling circumcision the seale of the righteousnesse of faith Rom. 4.11 and the outward circumcision represented the circumcision of the heart whose praise was not of men but of God Rom. 2.29 6. Cont. Against the necessity of Baptisme NEither can this example of Zipporahs necessary circumcision of her sonne bee fitly alleaged to prove an absolute necessity of baptisme an hypotheticall that is a conditionall necessity depending upon the precept of Christ wee graunt that it is necessary that baptisme both in generall should bee retained in the Church because Christ hath instituted it and in particular that every one should yeeld ready obedience thereunto as unto Christs ordinance when it may bee conveniently had but such a penall necessity as to imagine children dying without baptisme to bee excluded the kingdome of God cannot be admitted 1. This were to tye salvation unto the externall signe and so to limit the worke of the spirit 2. Some of the fathers indeed as Augustine held such a necessity but hee made the same necessity of the other Sacrament upon these words of our Saviour Ioh. 6.53 Except yee eat the flesh of the Sonne of man c. ye have no life in you c. Simler 3. There is not the like necessitie of baptisme now and of circumcision then for that was tied to the eight day so is not baptisme and the necessitie was not in respect of the infant but of the parent that neglected it as the child here was not in danger but Moses himselfe 6. Morall observations 1. Observ. That one standeth in need of anothers gifts Vers. 14. DOe not I know Aaron thy brother c. that he shall speake God could if it had pleased him have given unto Moses the gift of eloquence utterance but he rather joyneth Aaron as assistant unto Moses not giving all gifts unto one but so diverslie dispensing and disposing his graces that one may stand in need of another even as the members of the bodie cannot say one to another I have no need of thee 1 Cor. 12.21
of the Pharsaliam battell Tertullian writeth that the Nasomannae and Celtae used to consult with the dead at the tumbes of their parents and of warlike men lib. de anima Such was the vaine opinion which the heathen had of this magicall art which Plinie himselfe derideth as vaine and foolish because Nero that wicked and bestiall Emperour who was given over to all lewdnesse yet could not be induced by Tyridaetes whom he greatly advanced and gave him a Kingdome solliciting him thereunto and bringing Magitians unto him to give any credite unto Necromancie Plin. lib 30. cap. 2. 2. Now this vaine or rather prophane profession of summoning of the dead and consulting with them may evidently be convinced to be nothing else but the Devils sophistry and forgery for first the soule being separated from the body hath no power to move or exercise any body but that which it did give life unto being the forme thereof which being now dead is an unapt organ or instrument for the soule and therefore such soule being once departed from the body can neither assume it nor any other body Secondly the soules that are departed are either in heaven at rest and over the soules of the holy and righteous which are in the hands of God the Devill hath no command or they are in hell and from thence there is no returning againe as is manifest in the parable of the rich man and Lazarus where it was denied unto the rich man that any could goe from thence to be a messenger to the living 3. True it is that the Lord by his power hath called againe into the bodies and caused to appeare some that were departed of the which we finde three sorts some were restored to life and their soules joyned againe to their bodies as the daughter of Iairus the widdow of Nains sonne and Lazarus others appeared in their true bodies and came out of the graves yet not to converse among the living but to bee witnesses of the resurrection of Christ Matth. 27.53 And yet wee reade of a more strange apparition of Moses and Helias in mount Tabor where our blessed Saviour was transfigured who appeared not out of their graves but from heaven in their glorious persons We deny not but that God hath and can at his pleasure cause the Saints departed to appeare unto men but not out of purgatory as Pererius imagineth or to the end to bee patrons and helpers to his Church for wee have alwayes the presence of Christ and of his Angels neither yet can we beleeve that so many Martyrs have appeared at their Tombes as some Ecclesiasticall histories make mention for as Christ is gone out of the world not to returne till the day of judgement so because he saith where I am there shall my minister bee Ioh. 12.26 so wee cannot but thinke that the Saints departed attending upon Christ are not now to bee seene in the world This then being granted that the Lord hath power over the soules of men departed to command them to their bodies for a time for some speciall service and to send them into the world at his pleasure yet this is no warrant at all to thinke that Satan or his ministers can doe the like for seeing this is as great a miracle for the spirits of the dead to appeare as to raise the dead to cause the borne blinde to see or to doe any such great worke and God being the only worker of miracles this cannot fall under Satans jurisdiction Such visions then and apparitions when dead men appeare in their bodily shape though not with true bodies and in their wonted apparell counterfeiting their voice and behaviour while they lived are to bee held meere illusions of Satan that can transforme himselfe into an Angell of light so I conclude this point with that saying of Tertullian Et si quosdam revocavit Dei virtus in documentum juris sui non id circo communicabitur fidei audaeciae Magorum falaciae somniorum licentiae Poetarum c. Although the power of God hath called some againe to shew his dominion yet this power is not communicated to the confidence and boldnesse of Magicians to the deceitfulnesse of dreames or to the libertie of Poets QUEST XVIII Why Satan doth counterfeit the spirits of the dead THe Devils then doe counterfeit the spirits and soules of the dead as Chrysostome sheweth Homil. 29. in Matth. and August lib. 10. de civit Dei cap. 12. for these causes 1. By this meanes the Devill more strongly deceiveth seeing men are ready to heare their parents and friends departed 2. By this subtilty the Devill perswadeth men that hell is not so fearfull a place nor so enclosed but that there may bee a respite and going forth 3. Thus that opinion is nourished of the passing of soules from one body to another as Pythagoras taught 4. And it commeth also to passe that the living are afraid of the dead whom they imagine doe appeare unto them and so to please and reconcile them they superstitiously worship them and offer unto them Ex Perer. 5. Tertullian addeth further that these apparitions bred a conceit that all wicked men goe not to hell but their spirits wander up and downe 6. Et judicii resurrectionis fidem turbant And they doe hinder the faith of the last judgement and of the resurrection if they could assume their bodies being dead which the Christian faith holdeth to sleepe in the grave untill the resurrection QUEST XIX Of the divers kindes of miracles NOw to proceed and draw neere to the principall question in hand concerning these wonders wrought by the Egyptian Magicians two things in generall are briefly to be touched first concerning the divers kindes of miracles then of the difference betweene true miracles and false Concerning the first A miracle is taken three wayes first simply and absolutely in respect of any nature whatsoever so there is no miracle for unto God the author and framer of nature to whom all things are possible there is nothing strange or miraculous that is called a miracle which either excelleth ones power or understanding but God both knoweth all things and can doe all things 2. A miracle is called in respect of men those things which are unusuall and whose causes they are ignorant of men use to wonder at and in this sense not only spirits and their ministers the Sorcerers but wise and cunning men may doe miraculous and strange workes 3. But properly that is a miracle which exceedeth the nature and power of things created and is beside the ordinary course of naturall things And this kinde of miracle last spoken of is effected three wayes 1. The miracle is either in the thing that is made or done which nature can by no meanes bring forth as for the body of man to bee made immortall and to remaine in the heavens and this is the highest degree of miracles 2. Or else the
of his place which was done after Tostat. He therefore resolveth that Moses did write this propheticè by a propheticall instinct so also Iun. But this may be rather thought to be added by Ioshua or some other of the Prophets afterward as likewise the story of Moses death and buriall Deut. 34. which is not like to have beene penned by himselfe Piscator 2. Till they came to a land inhabited Augustine thus expoundeth Non quia continuò ut venerunt ad terram habitabilem c. Not because as soone as they came to a land inhabited they left eating of Manna Sed quia non ante But because not before But what land inhabited it was is expounded afterward namely the land of Canaan for though the Israelites possessed before the land of the Amorites on the other side of Jordan yet the Manna ceased not till they had passed over Jordan and were entred into the bounds and borders of Canaan which was the promised land that flowed with milke and hony Tostat. quast 15. 4. Places of Doctrine 1. Doct. Of the excellencie and prâ—â—ogative of the Lords day Vers. 5. BVt the sixth day c. it shall be twice so much Origen upon this place well collecteth the prerogative and excellencie of the Lords day beyond the Sabbath of the Jewes proving that the Manna began first to fall upon that day his words are these Si sex diâ—bus continuis ut scriptura dicit collectum est à septima autem die quae est Sabbati cessatum est sine dubio initium ejus à die prima qua est dies Dominica fuit c. If the Manna were gathered six dayes together as the Scripture saith and it ceased upon the seventh which is the Sabbath without doubt it began on the first day which is the Lords day 2. Doct. That it is lawfull to lay up in store so it be done without distrust in Gods providence Vers. 19. LEt no man reserve thereof till the morning Though the Israelites were bound unto this precept because every day they received Manna from heaven and so the Compassions of God were renued every morning as the Prophet Ieremie saith Lament 3.23 yet this taketh not away all store and provision to be laid up aforehand for the sluggard is condemned for his sloth and carelesnesse and is sent by the Wise man to learne of the Ant which gathereth her meat in summer Prov. Our blessed Saviour also commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remainder of the meat to be kept And the reason is not alike for then they received Manna every day and therefore needed not to lay up any thing in store But now the fruits of the earth are onely gathered in summer wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter of this precept is not to be urged but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense and morall equitie bindeth us still that we take heed of an immoderate distrustfull care in making provision for the time to come but depend upon Gods fatherly providence Pelarg. 3. Doct. How Manna was a type and figure of Christ. Vers. 31. THey called the name of it Man c. The holy Apostle S. Paul maketh this Manna an evident type of Christ calling it their spirituall meat 1 Cor. 10.3 And in many things the type and figure agreeth unto the bodie and substance 1. In the causes of sending this Manna 2. In the conditionâ— and qualities thereof 3. In the manner of the gathering 4. In the use thereof Ferus First touching the causes 1. The Lord had compassion of his people when they were in want and almost famished in the wildernesse so Christ was given unto us that by faith in his bodie and bloud our hungrie soules should bee nourished Marbach 2. The Lord in sending Manna shewed his power his mercie goodnesse and love to his people and in nothing more appeareth the love of God to us than in sending his onely Sonne into the world to die for us 3. The Lord by sending Manna did prove whether his people would walke in his law or no vers 4. So the Lord maketh triall of the obedience of the world in receiving the law of his Sonne Christ that is the Gospell Ferus Secondly concerning the qualities and properties of Manna 1. It was but a small thing yet had great vertuâ—â— and Christ though in the low degree of a servant was of great power 2. The Manna was white and Christ was pure and unspotted 3. The Manna was ground in the mill or beaten in a morter and Christ was beaten and bruised for us Ferus 4. The Manna came from heaven so the Sonne of God descended and tooke upon him our flesh Simler 5. The Manna was sweet and pleasant as hony so is Christ unto the soule 6. The Manna fell with the dew so Christ brought with him abundance of spirit and grace 7. The Manna fell every day and Christ hath promised to be with his Church unto the end of the world 8. The Manna ceased as soone as they came into the land of Canaan and in the next world there shall be no use of the Word or Sacraments Ferus Thirdly in the gathering of Manna these conditions were observed 1. It was lawfull and free for all men and children male and female young and old master and servant to gather the Manna so there is neither bond nor free male nor female but all are one in Christ Gal. 3.28 Simler 2. They were commanded to gather every day and we must all our life long gather of the heavenly Manna 3. They were to goe out of their tents to gather it and wee must depart from our old conversation Ferus 4. They which gathered much had not the more nor they which gathered little the lesse so both those which are strong and they which are weake in faith are admitted to this Manna Marbach Fourthly for the use both good and bad did eat of the Manna so men of all sorts come unto the Word and Sacraments but not all to the same end for as the Manna putrified to those which kept it contrary to Moses commandement so the Word of God and the Sacraments are the savour of death unto death to those which unworthily receive them Ferus But it will here bee objected if this Manna were spirituall and heavenly food to the Israelites as S. Paul saith how is he reconciled with our Saviour Christ who saith Moses gave you not bread from heaven but my father giveth you true bread from heaven Ioh. 6.32 The answer here is ready that our Saviour speaketh according to their capacity and understanding with whom he there dealeth who had a carnall imagination of Manna and could see therein nothing but corporall food Simler 5. Places of Confutation 1. Conf. Against the carnall presence in the Eucharist Vers. 5. THe people shall goe out and gather Rupertus hath upon these words this glosse applying them to the Eucharist Si digne manducare
cupimus ab omni curiositate corpores sensus egrediamur c. If we will worthily eat let us goe forth from all curiositie of corporall sense that we doe not thinke to discerne by the sight taste smell feeling whether it be the flesh of Christ indeed which we take c. Paulus Burgens likewise in his additions upon this Chapter maintaining the opinion of some Rabbines against Lyranus that the Manna is called the bread of Angels because it was made of that incorporeall light which the Angels are refreshed with addeth further thus Est valde applicabile c. This is very fit to be applied unto our true Manna the Sacrament of the Eucharist In qua est verum lumen divinum ex voluntate divino incorporatum ex quo scilicet lumine divino Angeli in coelo reficiuntur c. Wherein the true divine light by the will of God is incorporate out of the which divine light the Angels in heaven are rerefreshed and the faithfull in the wildernesse of this life are fed by the same light being incorporate Contra. First this is but a weake text The people shall goe out and gather to prove the carnall presence of Christ in the Eucharist for an argument cannot be grounded upon an allegorie of Scripture devised it rather maketh against that grosse opinion for seeing their Manna was also as the Apostle saith a spirituall meat unto them and signified Christ as the Eucharist doth unto us and yet as it was their corporall food also they tasted it and it had a sweet relish in their mouths as of hony or oyle they were not to goe out of their senses though under that type spirituall food also were conveyed so in the Eucharist the outward symboles are discerned by the senses while the spirituall food is offered to the fâ—â—â—h of the worthy receiver And concerning Burgensis conceite it is very new and strange that not the true bodie of Christ that which was borne of the Virgin Marie is not incorporate in the Sacrament which is the opinion of the moderne Papists but a certaine divine and incorporall light such as the Angels are nourished with in heaven In his assertion then these three notable errours are contained 1. that the Israelites Manna and the bodie of Christ in the Eucharist were made of one and the same substance a certaine divine light incorporate 2. That Christs bodie in the Eucharist is incorporate and made of that divine light and so consequently Christ shall have another kind of bodie in earth than that in heaven which was incarnate of the virgin Marie 3. That the Angels in heaven and the faithfull in earth have one and the same food Thus when men follow their owne fansies and leave the Scriptures they wind themselves into errours and finde no way to get out 2 Conf. That there was the same spirituall substance of the old Sacraments and ours FUrther where the Apostle saith alluding unto this Manna they did all eat The same spirituall meat 1 Cor. 10.3 The Romanists because they cannot away that there was the same spirituall substance of the Sacraments of the old Testament and of ours have this shift that they eat the same meat among themselves not the same with us Rhemist annot in 1 Cor. 10.3 and Rupertus hath the same conceit That they did all eat the same meat Non eandem quam nos Not the same which we eat Contra. 1. This answer is contrary to the very sense of the Scripture for the Apostle sheweth that Christ was their spirituall meat and drinke and so is he ours therefore they had the same spirituall meat with us 2. Against Rupertus we will oppose Augustine who thus writeth of this matter It had sufficed to have said they did eat a spirituall meat but he saith the same I cannot finde how I should understand the sense but the same that we doe eat 3. Conf. Against the Anabaptisticall communitie Vers. 18. HE that had gathered much had nothing over c. S. Paul upon this text thus inferreth Vpon this condition your abundance at this time supplieth their lacke that also their abundance may be for your lacke that there may be equalitie as it is written He that gathered much c. 2. Cor. 8.14 Upon which place the Anabaptists would ground their confused communitie and equalitie whereas the Apostle speaketh not of an equalitie in the possession of things but in the use and that not all times but when the necessitie of our brethren requireth it and so he exhorteth that like as in the gathering of Manna one helped another and that which any gathered over went to make up his part that had gathered lesse so the superfluitie and abundance of the rich should supplie the necessities and wants of the poore Simler 4. Conf. Against prayer and sacrifices made for the dead Vers. 26. SIx dayes shall yee gather but in the seventh you shall find none Ferus hereupon thus noteth â— Septimo die id est post hanc vitam non invenietur quod colligere possumus c. On the seventh day that is after this life there shall nothing be found for us to gather They then which in this world doe not finde remission of sins shall not finde it in the next what helpe can prayers or Masses afford unto those which are departed if nothing be to be gathered after this life Here then one of their owne writeâ—â— hath made a good argument against their superstitious and fruitlesse prayers and sacrifices which the Romanists use to offer for their dead 5. Conf. Against the keeping of reliques Vers. 32. FIll a gomer and keepe it for your posteritie Here is an holy relique kept by the commandement of God not to be adored and worshipped but to put the people in remembrance of this great benefit in feeding of their forefathers in the wildernesse The popish reliques offend against all these rules 1. God hath not commanded them to keepe any such thing 2. They shew them to the people for adoration not for the commemoration of any benefit 3. The Manna which putrified being kept one day against Gods commandement endured many hundred yeares by his appointment but popish reliques are not privileged from putrifying therefore God hath not ordained them so to be kept 1. Observ. The Church of God hath her turnes of fulnesse and of want in this world Vers. 1. THey departed from Elius and came into the wildernesse of Sin They remove from a place of pleasure and plentie where they found 12. fountaines and 70. Palme trees to a barren and comfortlesse desert wherein is set forth unto us the state and condition of Gods Church and children in this world Ferus Sometime they ebbe otherwhile they flow now they have plentie and ere long they suffer want which the Lord doth to exercise the patience of his servants that they may be instructed with the Apostle both To be full and to be hungrie to abound and to
for that heathenish conceit of the Philosopher that vertue is not properly said to be in women it is contrary to that position of the Apostle that in Christ there is neither male nor female Galath 3.28 the spirit of God can plant grace and vertue in the hearts of women as well as of men nay often the Lord chuseth the weake things of this world to confound the mighty things 1. Cor. 1.27 And the examples of so many vertuous and good women in the Scriptures of Sara Rebecca Anna the Shunamite and the rest in the old of Marie Anna Martha Lydia Dorcas and many other in the new Testament doe evidently confute that prophane paradox of the Philosopher 4. And to deliver the regiment of women from the Cardinals vile and impure slaunder this country and nation of ours as is hath found the government of a woman the worst in the late Marian persecutions when more good men and women Saints of God were put to death than in any three Kings reigne beside so have we seene it in the next change the best of all other Princes reignes that went before famous Queene Elizabeths government as for flourishing peace honourable fame and name enriching of the Land subduing of forraine enemies enacting of good lawes may be compared with the reigne of any former Kings So for the advancing of true religion increasing of learning propagating the Gospell none of her predecessors came neere her That as the refining of coine being reduced from base money to pure silver and gold was her honour in the Civill State so the purging of religion according to the purity of the word of God in the Church shall bee her everlasting fame in the world and is her eternall reward with God 4. Confut. That Christ shall have no Iudges under him at the latter day but shall be the only Iudge himselfe Vers. 22. LEt them judge all small causes Origen upon these words hath this private conceit Hanc sâ—guram Iudicum non solum in hoc seculo sed etiam in futuro servandam c. 〈◊〉 this forme of Iudges shall be observed not only in this world but in the next And then he alleageth that text Matth. 18.28 That when the Sonne of man shall sit in the throne of Majesty yee which have followed me in the regeneration shall sit upon twelve seats and judge the twelve tribes of Israel Whereupon he inferreth that Christ at the day of judgement shall appoint other Judges beside himselfe Qui judicent populum de mineribus causiâ— c. Which shall judge the people in smaller causes referring the greater to him The Rhemisnis and Romanistes whose manner is to scrape all the refuse of the Fathers affirme likewise That the faithfull shall judge and give sentence with Christ at the latter day wresting the same text in Matthew to the same purpose Contra. 1. The Apostles and Saints are said indeed to judge the world but not in that sense as Christ is said to be the Judge of the world but as he saith his Word shall judge them at the latter day Ioh. 12.48 that is be a witnesse against them so the Word preached by the Saints in their life and their conversation following the same shall be a witnesse against the world and so their condemnation like as in the processe of judgement here in earth the evidence that is brought in and the witnesses produced are said to condemne the guilty partie and to judge them though the Judge only give sentence Thus Ambrose fitly expoundeth this phrase Iudicabunt Sancti hunc mundum quia exemplo fidei illorum perfidia mundi damnabitur The Saints shall judge the world because by example of their faith their perfidiousnesse shall be condemned 2. For otherwise if Christ should observe the same forme which Moses did to appoint coadjutors because he alone sufficed not this were to derogate from his all sufficient power who needeth not as man any assistants or fellow helpers Vers. 22. Every great matter let them bring to thee Upon this president the Romanistes would ground the papall reservation of cases from whom no appeale say they is to be made as there was not from Moses Tostat. quaest 11. in 18. cap. Exod. Contra. 1. There is great difference betweene the reservation of matters to Moses and of certaine cases to the Pope for Moses was set over but one nation which at this time encamped together within the compasse of not many miles and so they might with ease bring the weighty causes to him But the Pope challengeth to be the supreme Judge over all the world and so without infinite trouble the greater causes cannot be brought unto him 2. Moses judgement was sought for because hee could not erre having often conference with God to direct him as the Pope hath not and this Testatus confesseth Romanus pontifex c. The Roman Bishop though he have great power sometime is not a man very vertuous and though he be because he hath not God present to answer unto all his demands facilius errare potest he may more easily erre therefore that is but a foppish and fawning conclusion of the Canonists that the Pope hath Omnia jura in scrinio pectoris All lawes in his breast 3. Whereas Iethro intended in this device the peoples ease not to goe farre for their causes and Moses ability to performe his office neither of these inconveniences is helped in making appeales to Rome for neither is the Pope able to amend all such causes and the people would be infinitely molested to be hurried to Rome 4. And if it were not for the advantage of the Court and Consistory of Rome they would desire to bee eased rather of than cumbred with such appeales But Moses herein only sought the profit of Gods people not his owne Simler 6. Morall Observations 1. Obs. To take heed of idle and vaine talke Vers. 8. THen Moses told his father in law c. Moses did conferre with Iethro about the wondrous workes of God which the Lord had wrought for them Vnde arguuntur hi qui vanis colloquiis delectantur They then are reproved which are delighted with vaine talke Ferus Which may serve as a good motive in our dayes to cut off idle if not very prophane conference when wee meet remembring ever that of idle words we must give an account B. Babington 2. Observ. Workes must be joyned with faith Vers. 12. THen Iethro tooke burnt offerings c. Having beene thankfull in words now he addeth deeds for S. Iames calleth that a dead faith where workes want if we joyne both these together as Iethro did we shall fully give assurance both to others and to our selves of our true faith B. Babington 3. Obs. That we should doe all our workes as in Gods sight Vers. 12. THey came to eat bread with Moses father in law before God Hereupon Origen well noteth Sancti manducant bibunt in conspectu Dei c. The
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
Therefore the Lords day must be warranted by the word before it can be sanctified and set apart to holy uses 5. And seeing the Jewes Sabbath is warranted by the word it must also be changed by the word there must bee the same authority in the alteration of it which was in the first institution The Lords day then was not appointed by the ordinary authority of the Church for then the Church by the same authority might constitute another day if there were cause which cannot be admitted but as Vrsinus saith Apostolica Ecclesiae pro libertate sibi à Christo donata c. The Apostolike Church according to the liberty given them of Christ did make choice of the first day for the seventh The Church then by the extraordinary power of the Apostles directed specially thereunto by the Spirit of God did alter the day and Tostatus saith well Tota Ecclesia Spiritu sancto ducta hunc deem instituit The whole Church being led by the holy Ghost did institute this day quaest 11. 7. Conf. Of the preeminence of the Lords day beyond other festivals ANother errour of the Romanists is that they require sanctification and necessary keeping of all holy dayes as making a necessity of keeping all alike Rhemist annot Galath 4. sect 5. Contra. 1. The same difference that was betweene the legall Sabbath and other their festivals remaineth still betweene the Lords day observed among Christians and other holy dayes but the Sabbath day was more strictly observed than the greatest festivals besides for on their Sabbath it was not lawfull to kindle a fire Exod. 35.3 nor to dresse their meat Exod. 16.23 but on other festivals they were not forbidden to doe such works as were to bee done about their meat Exod. 12.16 they were onely restrained from doing servile works Levit. 23.7 but the works about their meat and drinke were not servile 2. The observation of the Lords day doth simply binde every Christian in conscience though there were no positive Law of the Church for it that wheresoever a Christian liveth in any part of the world it is his dutie in remembrance of the resurrection of our blessed Saviour to sanctifie the Lords day but other festivals of Saints a man is not bound in conscience simply to keepe but as hee is bound in generall to yeeld obedience to the superiour authoritie in lawfull things for onely Gods immediate Commandements doe simply bind in conscience in respect of the thing commanded as the Apostle saith There is one lawgiver that is able to save and destroy Iam. 4.12 and no more but he alone therefore by this reason the Lords day hath a preeminence before other festivals 3. Hereunto I will adde Tostatus reason Sabbatum vel una quaecunque esset dies in hebdomada observanda videbatur dependere à ratione naturali The Sabbath or what other day is to be kept in the weeke seemeth to depend upon naturall reason as is shewed before quest 5. Caetera observationes sunt magis ex voluntate legislatoris Other observations depend rather of the will of the lawmaker Tostat. qu. 13. So our Lords day succeeding the Jewish Sabbath is grounded in part even upon the law of nature but other festivities depend ab arbitrio Ecclesiae of the determination of the Church So then to conclude this point as Augustine saith Quomodo Maria virgo mater Domini inter omnes mulieres principatum tenet sic inter caeteros dies haec omnium dierum mater est As the Virgin Marie the mother of our Lord is the principall among women so among other dayes this day is as the mother of the rest Sermon de temper 36. 8. Controv. To commit any sinne upon the Lords day is a double transgression THe Romanists here have another erroneous assertion that the internall act of religion pertaineth not to the keeping of the Sabbath but the externall and so consequently they denie that any sinne committed upon the Sabbath is thereby the greater Bellar. de cult sanctor lib. 3. cap. 10. prop. 4. Contra. 1. But the contrarie is evident out of Scripture that it belongeth to the rest of the Sabbath to abstaine from the works of sinne ut vacantes à pravis actionibus c. that being vacant or ceasing from evill actions they might suffer God to worke in them by his Spirit therefore the Lord saith speaking of his Sabbath It is a signe betweene me and you in your generations that I the Lord doe sanctifie you Exod. 31.13 And to the same purpose Ezechiel chap. 20.12 I have given them also my Sabbath to be a signe betweene me and them that they might know that I am the Lord that doe sanctifie them These places are urged to this purpose by Pelargus Bastingius 2. So the Fathers expound that precept of doing no servile worke upon the Sabbath Ne nos voluptas corporis libido succendant That the pleasure and lust of the bodie should not inflame us upon this day qui enim facit peccatum est servus peccati for he that committeth sinne is the servant of sinne So Hierome in Esaiam cap. 59. Likewise Augustine thus writeth Spiritualiter observat sabbatum Christianus abstinens se ab opere servili c. A Christian man doth spiritually observe the Sabbath in abstaining from servile worke what is this from servile worke from sinne Tractat. 4. in Ioann So also Thomas Est triplex servitus una qua homo servit peccato c. There is a threefold service one when a man serveth sinne altera qua homo servit homini c. another when man serveth man and this service is according to the bodie not in the minde tertia est servetus Dei the third is the service of God If we understand servile worke this last way it is not forbidden upon the Sabbath day sed alia opera servilia primo vel secundo modo c. but other servile works the first or second way are contrary to the keeping of the Sabbath Sic Thomas 2.2 quaest 122. art 4. addit 3. 3. Hereunto I will adde Tostatus reason Hence it followeth that hee which committeth adulterie killeth or is drunken upon the Lords day magis peccat quà m si aliis diebus idem ageret sinneth more than if he should doe the same thing upon other dayes quia sic est transgressor duplicis praecepti because he so transgresseth two Commandements that precept Thou shalt not commit adulterie thou shalt not kill or any other and this of sanctifying the Sabbath Tostat. qu. 12. See more of this question elsewhere Synops. Centur. 2. err 70. 4. Morall observations 1. Observ. Against hypocrisie and vaine glorie Vers. 8. REmember the Sabbath day to sanctifie it c. Rupertus applieth this text against the doing of any thing for vaine glorie or to bee seene of men but wee should referre all to the praise of God In omnibus operibus tuis Deiretributionem attende c. In all thy works wait for
true sense of the law given them by Moses which allowed lawfull warre to be made Therefore Christs meaning cannot be that evill and injuries can no way be resisted 2. It must be considered that Christ here speaketh unto private men not unto Magistrates that they were not to seeke revenge which belonged unto the rulers and governours 3. Our blessed Saviours meaning is to restraine mens corrupt affections and grudges in seeking revenge and to exhort them to patience for according to the very letter our Saviour himselfe did not performe this precept for being smitten with a rod he did not turne the other cheeke but answered for himselfe Ioh. 18.23 So also did S. Paul when the high Priest commanded him to be smitten on the face Act. 23. 2. S. Paul would not have Christians to goe to law one with another 2 Cor. 6. much lesse it is lawfull to make warre Answ. S. Paul simply findeth not fault with their going to law but because they one convented another before Heathen Judges and for that they were impatient of wrongs and would put up nothing one at anothers hand 3. Our Saviour biddeth Peter to put up his sword adding further that they which take the sword shall perish with the sword Matth. 26.52 Answ. It is plaine that our Saviour speaketh of the private use of the sword not of the publike in lawfull battell when as the souldier doth not take the sword into his hand by his private authoritie but it is committed unto him by the commandement of the Magistrate 4 The parable of the tares is objected which our Saviour would have grow untill the time of harvest Answ. The end and scope of this parable must be considered which is to shew the state and condition of Christs Church in this world that therein the wicked and hypocrites are mixed among the faithfull and so it shall bee till Christ shall come in the end of the world to purge his floore and take away all the chaffe for otherwise if it were not lawfull to take away the evill there should be no place neither for Civill nor Ecclesiasticall discipline and so Saint Paul should have beene contrarie to his master who willed the incestuous young man to bee excommunicate 1 Cor. 5. and so the tares to bee weeded out of the corne 5 The Apostle saith The weapons of our warfare are not carnall c. 2. Cor. 10.4 we must not then use carnall and outward weapons Answ. 1. The Apostle speaketh there onely of such weapons which wee are to use against spirituall evils which indeed are onely spirituall not of those which are used against men 2. After the like manner S. Paul saith Christ sent me not to baptize but to preach the Gospell 1 Cor. 2.17 yet he baptized some his meaning is he was not sent chiefly to baptize but to preach so the chiefest armour of Christians are spirituall but they may use carnall and externall also Simler But now on the contrarie side that it is lawfull for Christian Magistrates to wage battell it may be thus shewed by the authoritie of the word of God 1. Deut. 20. there are divers lawes prescribed whom they shall make choice of to go to warre how they should be exhorted by the Priests and other orders are there expressed which had beene superfluous if it were a thing simply unlawfull to enterprise warre 2. In the new Testament when the souldiers came to Iohn to know of him what they should doe he biddeth them not to lay aside their weapons or to forsake their calling but not to doe wrong and to be content with their wages Luk. 3.14 Wee read in the Gospell of a Centurion that beleeved in Christ Matth. 8. and in the Acts of a Centurion converted by Saint Peter Act. 10. who retained that office and calling still 3. Further seeing it is the office of the Magistrate that beareth not the sword for nought to take vengeance on him that doth evill Rom. 13.4 And it may fall out that not one or two or a few but a multitude may doe evill and commit some outrage who cannot be resisted but by force of armes the Magistrate then is herein to doe his dutie to suppresse the evill and to take vengeance on them 4. But whereas it will be objected that there are no precepts in the new Testament concerning this matter but onely in the old wee answer 1. That it is sufficient that we finde it there for whatsoever is prescribed in the old Testament not repugnant to nor reversed in the new Christians are to receive and obey it was the wicked opinion of the Marcionites and Manichees which rejected the old Testament 2. And the reason why no mention is made in the new Testament of waging of battell and making of warre is for that there was then no Christian Magistrate by whose authoritie warre must be taken in hand And because there was then no such civill power in the Church the Lord gave unto his Apostles an extraordinarie power in punishing the wicked as S. Peter did strike Ananias and Sapphira with sudden death Act. 5. So they needed no schooles then because they were furnished with extraordinarie gifts of the Spirit but now they are needfull those extraordinarie gifts being ceased and so it is necessarie now that the Magistrate should use the materiall sword that spirituall sword of vengeance which the Apostles had being now no more exercised 5. Briefly somewhat shall be added here what conditions are required and ought to concurre to make just warre which are these three 1. By whose authoritie 2. Upon what occasion 3. In what manner warre must be taken in hand 1. Warre must not be attempted without the authoritie of the Magistrate for he beareth the sword Rom. 13.4 If the examples of Sampson and Abraham be objected for the first we answer that hee was moved by the Spirit for the second that he was no private man or subject to any other but free and at his owne command beside he was not without the direction of Gods Spirit And further if a true man shall defend himselfe against a theefe by the sword or a Citie being suddenly besieged or invaded of the enemie the Magistrate being absent in these cases it is lawfull to use the sword because though in particular they have not the expresse consent of the Magistrate yet in generall the lawes permit that it shall be lawfull for every one in such desperat cases to defend themselves 2. The causes of just warre are these three 1. When as any battell is enterprised by the speciall Commandement of God as Saul was sent against Amalek 2. To rescue and recover such things as are unlawfully taken away as David pursued the Amalekites that had burned Ziklag and carried away their goods and their wives and redeemed them againe 1 Sam. 30. 3. To deliver the oppressed and to bridle the insolencie and crueltie of the wicked as Abraham followed after the foure Kings that
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
as well say that the hatchets to hew wood and cutting-knives and cleavers and such like wherewith they did slay flea and divide the beasts for sacrifice were of brasse which was no fit mettall for such uses 3. Therefore seeing there were three kinde of instruments belonging to the service of the Tabernacle some that directly concerned some act of religion as the vessels belonging to the Altar others which were necessary parts of the Tabernacle though not imployed specially to any religious use as the pins and nailes and some againe that were no parts of the Tabernacle but were used only to set up the Tabernacle and take it downe as hammers spades mattockes and to prepare things necessary for the use of the Tabernacle as hatchers knives and such like the two first kinds must be of brasse it was not necessarie the third should for they were not properly vessels or instruments belonging either to the constitution or daily service of the Tabernacle These then might be made of iron and steele as fittest to make them of Tostat. qu. 5. 4. By all the vessels of the Tabernacle Cajetane understandeth such vessels and instruments which were not before expressed and appointed to be made of gold yet served for the Tabernacle as he saith the brasen nailes served to joyne together the double boords in the corners But for that use there were rings appointed chap. 26.24 which were of gold vers 29. neither is it like that any brasse was used within the Tabernacle but either gold or silver Osiander by all these vessels of the Tabernacle understandeth the vessels belonging to the brasen Altar But they were at large described before vers 3. Thou shalt make all the instruments thereof of brasse so that this repetition needed not Iunius seemeth by the Tabernacle to understand the outward court onely But the words following as well the pins thereof as the pins of the court shew that the court is distinguished from the Tabernacle Therefore I thinke rather that this is but an explanation of the former part of the verse All the instruments of the Tabernacle namely the pins not before spoken of which were fastned in the ground together with the pins of the court So Pellican understandeth this verse Etiam clavi paxilli non negliguntur The very nailes and pins are not neglected And this may further appeare chap. 38.20 where after the description of the outward court which was made according to the direction given unto Moses in this place it is added as this verse is here But all the pins of the Tabernacle and of the court round about were of brasse no other instruments are mentioned but the pins QUEST XIX Of the mysticall application of the court COncerning the mysticall application of this part of the Tabernacle namely the outward court 1. I will omit that curious allegorizing of Beds who by the fine linen hangings the matter whereof groweth out of the earth and by much knocking beating whiting washing is brought to that perfection understandeth the mortifying and subduing of the flesh by the pillars the Doctors of the Church who in respect of the sound of preaching are resembled to brasse and for the puritie of doctrine to silver by the 50. cubits in length the great Jubile of eternitie by the three posts in the sides the three theologicall vertues faith hope and charitie And in this manner Beda goeth on in a large discourse allegorizing every part of the court 2. Rupertus by this court understandeth the Prophets and Patriarks who were as the brasen pins without the which the court nor Tabernacle could stand so without their faith the Church of God was not builded The length of 100. cubits longaâ—imem significat Patriarcharum spem doth signifie the patient hope and expectation of the Patriarks So also Gregor 3. Procopius by the pillars would have signified the Apostles and by the brasen sockets the beautifull feet of those which preach the Gospell 4. But thus better may this part of the Tabernacle bee applied 1. The great capacitie of the court signifieth the amplitude and largenesse of the Church In qua tam periti quam imperiti habitantes c. Wherein both the skilfull and unskilfull dwelling are pronounced blessed as Psal. 64.5 Blessed is he whom thou chusest he shall dwell in thy courts Borrh. It signifieth also the length of it from East to West and widenesse from North to South the dispersing and propagating of the Church into all the world Marbach 2. The vaile set up at the entrance that all must not bee admitted into Gods presence but such as are prepared with humilitie and repentance Pelarg. 3. The sockets and pins wherewith the court was staied doe shew Ecclesiam ita esse firmatam c. the Church to be so confirmed and setled that the gates of hell cannot prevaile against it Osiander 4. And the ornaments of the pillars de donis Spiritus sancti nos commonefaciâ—â—t doe put us in minde of the divers gifts of the Spirit which the Lord hath bestowed upon his Church to every one in measure for the edifying thereof Marbach QUEST XX. What manner of oyle they are willed to bring Vers. 20 COmmand the children of Israel that they bring unto thee pure oyle olive beaten c. 1. This charge and commandement is so to bee understood that it was not imposed as an absolute and strict precept under some penaltie if they did it not but they onely hereby were advised and admonished of the Lords will and so charged to doe it as yet notwithstanding they brought it with a willing heart as they are required to doe chap. 25.2 2. They are willed to bring of the purest oyle beaten not pressed out There were three kinds of oyle first that which flowed forth from the olive berries of it selfe without any forcing and strayning which was the best of all the second sort was that which was beaten out of the olives with some beating instrument the third kinde was that which was made by grinding and crushing them all to peeces As there are three sorts of wine one which commeth of the grape in the wine presse without any pressing the second is forced with treading the third is drawne forth by great weights and stones laid upon the grapes The first of these as well of the oyle as wine is the best the second next the third is the worst R. Salomon thinketh that the first of these was for the lamps the second for their drinke-offerings the third for the use of the people But the text is against this opinion which appointeth it should be beaten oyle 2. Tostatus thinketh that the meaning is not that they should onely bring oyle beaten out which was of the second sort but it should at the least be of that sort they might bring of the first and best sort if they would quâ—st 19. But it is like that God would have them bring of the best and fittest oyle and did set
the bars are understood the Ministers and teachers of the Gospell by whose preaching the frame of the Church is held together 3. The two vailes did both keepe the people from curious gazing and bold accesse which admonisheth us that we must not draw neere unto God without great reverence 4. The large outward court did represent and prefigure the vocation of the Gentiles which should be called in great multitudes whereas the Church of the Jewes was straitned and pent up in a small corner Simler 4. Places of Doctrine 1. Doct. There is no salvation but in Christ. Vers. 1. THou shalt make the Altar The Israelites had but one onely Altar appointed upon the which they were to offer all their sacrifices and therefore both Ieroboam sinned that afterward set up two other Altars one in Dan the other in Beersheba and Vrias the high Priest who to please the idolatrous King Ahaz caused a new Altar to be set up after the patterne of the Altar of Damascus This one Altar was a type of our blessed Saviour who onely satisfieth for our sinnes neither are we to use any other helpes in our owne works or in the merits or mediation of Saints beside Christ for this were nothing else Quam aliud novum Altare prater Christum instituere Then to appoint another new Altar beside Christ who onely is ordained of God to bee the Saviour of the world Marbach As S. Peter saith Neither is there salvation in any other for among men there is given no other name under heaven whereby we must be saved Act. 2.12 2. Doct. That all things should be done orderly in the Church Vers. 9. THou shalt make the court of the Tabernacle We learne by this that Nihil in Ecclesia confusum esse debet Nothing in the Church must be confused but all disposed in order as in the Tabernacle the outward court was appointed for the Levits and vulgar sort the holy place for the Priests the most holy place none could enter into but the high Priest So now in the Church of God all things should be done in comelinesse and order Our assemblies should be orderly and reverently set and disposed Distinction of degrees and persons to be observed not all confusedly shuffled together as now in many Churches men and women one with another are mingled together Oleaster This is S. Pauls rule that all things be done honestly and by order 1 Cor. 14.40 3. Doct. The mysteries of Christian religion are manifested to all Vers. 16. IN the gate of the court shall bee a vaile of twentie cubits Although the court were compassed about with curtaines yet Ostium satis amplum habuit It had a doore wide enough thorow the which they might see all the breadth of the Tabernacle and the Hebrewes thinke that the curtaines were made with holes Quibus ea quae in atrio agebantur conspici potuerint Whereby such things as were done in the court might be seene By the which is signified that the holy mysteries of the Church are not such as the ceremonies of Ceres of Eleusis which were not imparted to strangers or of Iuno of Coos unto the which servants were not admitted but the secrets of the Gospell are revealed to all the world Pelargus Lippoman As the Apostle saith If our Gospell bee hid it is hid to them that are lost 2 Cor. 4.3 5. Places of Controversie 1. Confut. Against free will in good things Vers. 4. THou shalt make unto it a grate like networke c. Beda thinketh that the fire was made under tbis grate and that thorow the holes thereof the flame ascended and consumed the sacrifice whereupon he giveth this note Nequaquam obduremus corda nostra more Pelagianorum c. sed liberè aperiamus c. Let us not harden our hearts and locke them up as the Pelagians against the grace of God but so open them that as thorow many doores in all things that we begin well the grace of God may illuminate us c. And he sheweth what the error of the Pelagians was Sâ—â—e gratia Dei se aliquid boni perficere posse praesumunt They presume they can without the grace of God doe some good thing And so they doe not set a grate before their hearts for the sacred fire of Gods Spirit to enter Sed quasi parietem solidum inter se ignâ—m Spiritus sancti interponunt But doe put a thickâ— wall betweene them and the sire of the holy Spirit lest they should be heated thereby and warmed with love With the Pelagians herein consent the Romanists whose assertion is this That a man naturally without faith both with speciall assistance from God and without it can performe some morall good worke if no temptation let Bellarmin But against both these may be opposed that saying of our blessed Saviour Without me can ye doe nothing Ioh. 15.5 See more hereof Synops. Centur. 4. err 43. 2. Confut. Against Altars in Popish Churches Vers. 7. THe bars shall be in the two sides of the Altar c. This Altar was a type and figure of Christ and it was to continue till Christ the true Sacrificer should offer himselfe upon the Altar of the crosse But now the Church of God knoweth no such materiall Altars as Rupertus well observeth this Altar was holy Antequam Christus qui per hoc promittebatur veniret c. before Christ came who was promised by it but after that he is entred into the most holy place Nunc reprobatum abjectum est Now it is repelled and rejected The Romanists therefore doe Judaize in retaining still Altars in their Churches Antiquitie knew no such Altars of stone as Celsus as Origen saith objected it as a fault among the Christians Quod nec imagines nec Templa nec aras haberent That they had neither images Temples nor Altars Augustine calleth it Mensam Domini The table of the Lord Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy boord Athanasius Mensam ligneam The table of wood B. Babing Neither have they any colour for their Altars out of that place Heb. 13. We have an Altar whereof they have no authoritie to eat which serve in the Tabernacle c. For the Apostle there speaketh of no materiall Altar but of the death and passion of Christ as it followeth vers 12. And Bellarmin forbeareth to urge this place because divers of their owne writers apply it to Christs crosse lib. 5. de miss cap. 9. 3. Confut. Against the setting up of candles in the day in popish Churches Vers. 1. SHall dresse them from evening to morning The lamps burned in the Tabernacle onely in the night and were put out in the day as is before shewed quest 21. which sheweth that the Romanists are herein more superstitious than the Jewes in setting up candles and tapers by day in their Churches Hierom saith Ceras non clara luce accendimus c. We doe not light candles at noone day but to qualifie the
made the creatures and last of all man whom he created for his glorie So after that God had appointed the Tabernacle to be made and every thing thereto belonging he in the last place setteth downe the office and ministration of the Priests who served to set forth Gods glory in the Tabernacle as man was created to that end in the world Borrh. 5. And to this end God ordained the ministerie of man in his service to succour and releeve the imbecillitie of the people who were not able themselves to endure the Lords voice Simlerus QUEST II. Why Aaron was chosen to be the high Priest Vers. 1. THy brother Aaron 1. The Lord maketh speciall choice of Aaron Moses brother for the Priesthood Propter principatum frequentia cum Deo colloquia Because of his preeminence and for the often conference they had with God and the great works which were done in Egypt by the hands of Moses and Aaron And therefore because in these respects they were more noble and famous than the rest of the people the Lord doth single out Aaron for this high office Simler 2. And the Tribe of Levi was taken from the rest of the Tribes Ad honorem Mosis Aaron ducum populi c. For the honour of Moses and Aaron the captaines of the people Ferus 3 And Aaron was appointed to be the high and chiefe Priest to be a figure and type of Christ Simlerus The divers glorious vestures made for the Priest doe shadow forth the most heavenly graces of the Spirit wherewith Christ was adorned Ferus And he is therefore called Moses brother Quiâ— enim ampliùs alâ—eri est fraterâ—â— foedere nexus quà m Christuâ— Mosi legi gratia novum Testamentum veteri For who can be neerer allied unto another by a brotherly league than Christ to Moses grace to the law the new Testament to the old Beda QUEST III Wherein the Priesthood of Christ and of Aaron agree and disagree NOw Aaron in some things most fitly resembled Christ and in some things betweene them there is great difference First Aaron herein prefigured Christ both in his peculiar function in entring into the holy place to make attonement for the people So Christ is now entred into the heavens to appeare in the fight of God for us Hebr. 9.23 As also in those functions which were common to Aaron with the rest which were these three dâ—cendo precando offerâ—â—do in teaching praying offering or sacrificing So Christ hath taught and lightned the world with the revelation of his Fathers will and by the preaching of the Gospell Christ also prayeth and maketh intercession for his people Heb. 9.25 And he also offered up himselfe in sacrifice for our redemption Tit. 2.19 Hee gave himselfe for us that hee might redeeme us from all iniquitie But yet there is great difference betweene the Priesthood of Aaron which was the type and figure and the everlasting Priesthood of Christ. 1. In the dignitie of their persons Aaron was a meere man Christ was both God and man 2. In their condition the Priests of the Law were men compassed with many infirmities and subject to sinne but Christ was holy harmelesse undefiled separate from sinners Heb. 9.26 3. In the excellencie of the sacrifice they offered the sacrifices of beasts but Christ offered up his owne bodie as the Apostle saith Heb. 9.12 Neither by the bloud of goats and calves but by his owne bloud entred he once into the holy place 4. In the effect they differ the Priests of the law did not perfectly reconcile but onely shadowed forth by that typicall reconciliation the true remission of sinnes by the bloud of Christ who hath obtained eternall redemption for us and hath redeemed us from the curse of the law Galath 3.13 5. In the continuance the Priesthood of Aaron was not to continue for ever but as the Apostle saith This man because he endureth for ever hath an everlasting Priesthood Heb. 2.24 6. In the manner of confirmation They were made Priests without an oath But this is made with an oath by him that said unto him The Lord hath sworne and will not repent thou art a Priest for ever after the order of Melchisedeck Heb. 5.21 Marbach QUEST IV. Why Christ is called a Priest after the order of Melchisedeck and not of Aaron ANd although Aaron were a type and figure of Christ yet he is called a Priest after the order of Melchisedeck and not after Aaron not because there was no resemblance betweene Christ and Aaron but for that Melchisedeck and his Priesthood did in three things more lively set forth Christs Priesthood than did Aarons 1. In the eternitie thereof 2. Office and function 3. And name 1. As Melchisedeck is set forth without father and mother without beginning of his dayes or end of his life not that he was so indeed but they are concealed in storie to make him a more lively type and figure of Christ who was in respect of his Divinitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without mother in regard of his humanitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without father 2 As Melchisedek was both a King and a Priest so Christ was a Priest in the expiation of our sinnes by the sacrifice of himselfe upon the crosse and a King both in gathering his Church together by the scepter of his word and governing them by his Spirit as also in that all power over all creatures and over the universall world is committed unto him 3. The name of Melchisedek fitly agreeth unto Christ which signifieth the King of righteousnesse and the place whereof he was King which was Salem that betokeneth peace did also set forth the peaceable Kingdome of Christ both making peace betweene God and us and taking away the wall of partition that was betweene the Jewes and Gentiles making of both one as the Apostle sheweth Ephes. 2.13 Now in Christ Iesuâ— yee which were once a farre off are made neere by the bloud of Christ for he is our peace which hath made of both one Marbach QUEST V. Why these Priestly garments are commanded to be made Vers. 2. HOly garments c. glorious and beautifull 1. These garments were called holy in two respects both because in respect of the end they were consecrated and ordained onely to holy uses and therefore the Priests onely were to put them on and none other beside and they were not at all times to use them but onely when they went into the Tabernacle when they went out they put them off as also in respect of the manner of consecration they were anointed with the holy oyle chap. 30. and so set apart for holy uses Tostat. quaest 2. 2. This apparelling of Aaron with such glorious apparell was commanded both in respect of themselves that they by these ceremonies might bee assured that their calling was of God Ferus 3. And in regard of the people hereby the Lord would have their ministerie the more reverenced and had in
for all offer up himselfe in sacrifice for us and still continueth our Mediatour Borrh. 4. Now the inferiour Priests garments are fitly applied to set forth the qualities and conditions of the faithfull which are the members of Christ as the other did shadow forth Christ our head 1. Beda by the linen garment interpreteth decorem castitatis the comelinesse of chastitie by the girdle vigilantem mentis custodiam the diligent watchfulnesse of the minde to keepe the same by the bonnets visus anditus gustus custodiam the diligent keeping of the sight hearing taste and of all the senses 2. Thomas maketh a more generall use Castitas significatur per femoralia c. Chastitie is signified by the breeches Puritas vita per lineam tunicam Puritie of life by the linen garment Moderatio discretionis per cingulum Moderate discretion by the girdle Rectitudo intentionis pertiaram And a right intention by the bonnet 3. But this application is more fit The linen garment signifieth our innocencie and righteousnesse which we receive in the lavacre of regeneration being cloathed with Christs righteousnesse as the Apostle saith All yee that are baptized unto Christ have put on Christ the girdle signifieth constancie in the truth as S. Paul saith Stand therefore your loines girded about with veritie Tiara protectionis divinae signa erant The bonnets were signes of the divine protection the linen breeches shew what care should be had of comelinesse and what reverence is to be used in the service of God Pelarg. Marbach Who addeth this further that as we put more comelinesse upon our uncomely parts as the Apostle saith 1 Cor. 2.23 So our Saviour hath respect unto the vile and abject members of the Church such as are despised and counted base in the world 4. And like as we use three kinde of garments some for necessitie to cover our naked parts some for ornament and comelinesse and some for defence as militarie garments as here the Priests had their linen breeches of the first sort their linen coat of the second and their girdle of the third So unto a Christian are necessarie three kinde of spirituall garments the first is the garment of faith whereby our sins are covered secondly the ornaments of the soule are requisite whereby Christians must be adorned in the sanctitie and integritie of life thirdly they must put on their spirituall armour and take the sword of the Spirit the word of God whereby they may fight against Satan Simler Borrhaius 4. Places of Doctrine 1 Doct. None must intrude themselves into the callings of the Church Vers. 1. CAuse thou thy brother Aaron to come In that Aaron intruded not himselfe into the Priests office but was thereunto called Procopius giveth this note Qui temerario ansu ad se trahere sacerdotium c. He that will rashly draw unto himselfe the Priesthood shall suffer punishment So also Oleaster So the Apostle observeth upon this very example of Aaron No man taketh this honour to himselfe but he that is called of God as Aaron Heb. 5.4 2. Doct. The agreement which ought to be betweene the Civill and Ecclesiasticall state OLeaster noteth here further in that Moses who was the chiefe Magistrate called Aaron to the Priesthood the concord and amitie that ought to be betweene the Civill and Ecclesiasticall state is commended that as Ioash prospered while hee followed the direction of Iehoiadah so both the Ecclesiasticall state should imitate Iehoiadah to give holy counsell and direction unto the Magistrate and the Magistrate to be like Ioash in following the same 3. Doct. Profitable arts are the gift of God Vers. 3. SPeake unto all cunning men whom I have filled with the Spirit of wisdome c. Gallasius hereupon thus writeth Omnem artem industriam c. Dei donum agnosco Every art and industrie which bringeth utilitie unto man I acknowledge to be the gift of God as the Prophet Isaiah saith that God instructeth the husbandman to have discretion Isa. 28.26 Men therefore to whom God hath given the knowledge of profitable and commendable arts should have a care to employ them to Gods glorie and not to abuse them to wantonnesse 4. Doct. Whatsoever is instituted in Gods service must proceed from his wisdome Vers. 3. SPeake unto all cunning men in the Hebrew wise in heart Whatsoever is instituted in the service of God à sapientia Dei proficisci debet must proceed from the wisdome of God no humane device must have place or bee admitted there Simler Sauls policie in transgressing Gods Commandement in saving the best things of the Amalekites though hee thought hee did therein well and wisely yet was displeasing unto God 5. Doct. The sound of the Word in the Gospell exceedeth the sound of Aarons bels under the law Vers. 35. HIs sound shall be heard c. Herein as Lippoman well observeth appeareth the excellencie of the Gospell beyond the Law they heard then but the sound of Aarons bels Nunc audimus clarum sonitum Evangelii Now we heare the cleere sound of the Gospell c And as the understanding of a man exceedeth the capacitie of a childe and the cleere day the dawning so the cleere light of the Gospell excelleth the shadowes of the Law God providing better things for us as the Apostle saith that they without us should not be perfect Heb. 11.40 6. Doct. There ought to be order among the Ministers of the Church Vers. 40. THou shalt make for Aarons sons coats In that Aaron the high Priests coats were made more costly and glorious than his sons the inferiour Priests therein commendatur ordo inter Ecclesiae ministros is commended order among the Ministers of the Church that although Christ doe forbid bid his Disciples Luk. 22. to exercise dominion one over another as the Princes of the world doe Neutiquam tamen ordinem abrogat Yet he doth not abrogate order seeing he hath not onely distinguished them himselfe in gifts but in offices as the Apostle saith Ephes. 4. He hath given some to be Apostles some Prophets some Evangelists some Pastors and Doctors c. Marbach 5. Places of Controversie 1. Controv. Against the superstitious apparell of the Romish Priests Vers. 4. THou shalt make a breast-plate an Ephod and a robe and a broidered coat These Priestly garments being ceremoniall and typicall are now abolished Christ the true high Priest being come with his ornaments Therefore the Romanists doe plainly Iudaize in bringing againe into the Priestly order such varietie of garments as the Pall the Miter the Crozier staffe the Albe the Chimere the gray amice the Stoale with such like Their Priests come forth as though Aaron addressed himselfe with his attire to sacrifice at the Altar S. Paul hath given us a rule concerning these things which are but a shadow of things to come but the bodie is in Christ Coloss. 2.17 But it will bee here further asked if it bee not lawfull now for the
mercie in judgement signifying se posse teneri that he could be stayed Ferus 4. Yea hereby he incourageth Moses rather to pray for the people like as a father being angrie and making as though he would smite his son saith to one standing by Ne retineas me à percussione Hold me not from smiting meaning the contrarie that he would have him interpose himselfe and mediate for his sonne Lyran. Tostat. Mosen hortatur ne cunctotur precari c. He exhorteth Moses not to deferre to pray for the people Procopius Because he otherwise might have beene afraid to have prayed considering the greatnesse of their sinne So also to the same purpose Gregorie Quid est servâ— dicere dimitte me nisi deprecandi ausum prabere What is it for the Lord to say unto his servant Let me alone but to make him bold to pray But indeed Non his verbis mandat c. God doth not command Moses to pray in these words directly but sheweth what it was that would stay him from punishing Iunius 5. And now the Lord was contented to accept of Moses prayers because he was not in his secret counsell appointed to destroy them But the same Moses who at this time appeased the wrath of God toward the people could not pacifie him concerning himselfe when he provoked God at the waters of strife because prayer then will not serve the turne Cum semel Deus aliquid ab intimis irascendo disponit When once God being throughly provoked hath determined to doe a thing Gloss. ordinar Ex Gregor QUEST XXX Whether the Lord changed his minde in saying I will destroy them and yet destroyed them not Vers. 10. FOr I will consume them Yet God consumed them not 1. Not that there is any mutabilitie or changing in God as though afterward he saw which he did not before for these comminations Secundùm hypothesin accipienda sunt are to be taken conditionally and sometime the condition is expressed sometime it is understood as the Lord suspendeth the execution of his judgeâ—ents either upon mens repentance or being intreated by the prayers of his servants Et propter Mediatorem veniam dat But most of all he giveth pardon for the Mediators sake Simler 2. And thus the Lord threatneth yet stayeth his hand Quia necessarium est nosse nos benignitatis qua in Deo eminentiam quanta vis orationum sanctorum Because it is necessarie for us to know the exceeding great loving kindnesse which is in God and what force there is in the prayers of the Saints Cyrill 3. And further this was not the will of God to destroy them that will of God qua vocatur beneplaciti which is called the will of Gods good pleasure because this is alwaies fulfilled but it was voluntaâ— signi his signified or revealed will according to the which he shewed that they had deserved to bee destroyed But in his secret will he had ordained that Moses should pray for them and that hee would be intreated by his prayer Tostat. qu. 16. QUEST XXXI How the Lord promiseth to make a great nation of Moses Vers. 10. I Will make of thee a mightie people 1. Some thinke that God indeed did performe this promise to Moses for now the Christian world which farre exceedeth the people of Israel Mosi obtemperat obeyeth Moses Rupertus Ferus So also Gloss. interlinear by this mightie people understandeth Generationem sanctorum The Generation of the Saints But that which the Lord promiseth here to Moses was conditionall that if he at that time destroyed the people he would make a great nation of Moses seeing the first was not done neither did he performe the second 2. Bernard saith Ego hoc munus puto servatum sponsâ— I thinke this gift to become a great nation to be reserved for the spouse the Church now dispersed over all the world But this upon the former reason is not the meaning 3. Tostatus thinketh the meaning to be this that Deus proponeret cum in ducem genti magna God would set him over a great nation not that a great nation should come of him So also Vatablus Lippom. Tostatus reasons are these 1. Because if the Lord should promise to increase Moses to a great nation he should have no great comfort by it seeing he was old and could not see many generations 2. Whereas the Lord saith in the like words Numb 14.13 I will make thee a nation mightier than they there is comparison made betweene the nation which should come of Moses and the nation of the Israelites but the seed of Moses could not be distinguished from the seed of the Israelites for he also was of Israel 3. And the Lord promiseth Moses a recompence Ne grave ei sit tam nobilem principatum amittere Lest it should be grievous unto him to lose such a noble principalitie and government Calvin But if his posteritie onely had beene multiplied there should have beene no recompence made for that losse Contra. 1. Moses expected not neither desired any greatnesse in the world but onely the fulfilling of Gods promise toward Abraham Isaak and Iacob and therefore though Moses had not presently seene this promise effected in his time yet hee might have comforted himselfe as Abraham did in the very propounding and making of so gracious a promise by faith relying upon God for the fulfilling thereof 2. Moses posteritie might have beene as well compared with Israel as Iacob and Esaus ofspring are of whom the Lord saith one people shall be mightier than another Gen. 25.23 and as it is said Ephraim shall be a greater people than Manasseh Gen. 28.28 3. Moses that wished himselfe for Israels sake to be raced out of the booke of life expected no compensation of his principalitie if it had seemed so good vnto God to destroy Israel 4. Therefore the meaning is that God would so increase and multiplie Moses posteritie as that he should grow into a great nation 1. Because in the same sense the Lord saith to Abraham Faciam te in gentem magnam Genes 12.2 I will make of thee a great nation Gallas Oleast 2. And the Lord saith in effect Inte praestiturus quae majoribus promisi I will performe in thee that which I promised to the fathers But if in the other sense the Lord should onely have set him over a great nation then had not Gods promise to Abraham beene performed Borrhaius QUEST XXXII Of Moses prayer in generall and the manner thereof Vers. 11. THen Moses prayed c. why doth thy wrath wax hot against thy people 1. Although the Lord seemed unto Moses to be purposed to destroy the people yet Moses in praying doth not oppose himselfe to Gods will for his prayer Dei promissione nititur was grounded upon Gods promise made unto the fathers this therefore shewed a singular faith in Moses that giveth not over no not when verbum Dei inter se committitur the word of God seemeth to fight with
Herein is love not that we loved him but that hee loved us And that of S. Paul Tit. 5. Not by the works of righteousnesse which we had done but by his mercie he saved us then away with the works of preparation or merits of congruitie that any man by his owne endevour could make a way for his calling 3. Controv. Against free will FUrther by this text may be convinced that erronious collection of Chrysostom who seemeth to thinke that this is but a phrase to ascribe all to Gods mercie Quia cujus est amplius totum esse dixit Because all is said to be his whose the most is Nostrum est eligere tantum velle c. For it is our part onely to chuse and will it belongeth unto God to effect and bring unto perfection c. And so he concludeth Neque Deus totum suum esse voluit ne sine causa videatur nos coronare neque iterum nostrum ne in superbiam incidamus For God would neither have all to be his lest he should seeme to crowne us without cause nor yet all to be ours lest we might be proud But Bernard better applieth that saying of the Apostle It is not in him that willeth c. Is qui vult currit non in se sed in eo à quo accipit velle currere debet gloriari He that willeth and runneth must rejoyce not in himselfe but in him from whom he receiveth to will and runne c. So comparing free will and grace together he saith Totum qui lem hoc â—oâ—um illa sed ut totum in illo sâ—e totum ex illa This doth all and the other doth all but as all is wrought in the one that is free will so all is wrought by the other that is grace Hugo de S. Victor to this purpose answering to this question why God doth conferre his grace upon one more than upon another hath this excellent resolution 1. Some thinke saith he that God cannot doe otherwise than he doth But this were to lay a necessitie upon God who is most free 2. Some affirme that there is in some more than other Quoddam sâ—miâ—arium virtutis A certaine seed of vertue which maketh him more apt to receive grace than another but this is also false seeing we are all alike by nature 3. Some doe resemble it thus that grace is offered unto all like as a man should be bidden to go up and take his meat which is shewed him in the top of a tower but he cannot go up without a ladder and so still he must have one grace after another But he misliketh this also because all is ascribed unto grace nothing to mans endevour as though he should sit downe and doe nothing 4. Some make this demonstration that grace is offered to a man as when a rope is let downe into a pit to draw one up who putteth to his hand and layeth hold of the rope and so hee commeth up but this he refuseth also because somewhat here is given unto man without grace 5. Some make grace as the shining of the Sunne which cannot give one light if he shut his eyes so all have not grace Quia ille cui gratiae radius infâ—nditur â—laudit oculos Because he to whom grace is infused shutteth his eyes Vnde merito illi gratia subtrahitur quia ipse se subtrahit Whereupon grace is withdrawne from him because hee withdraweth himselfe 6. As he doth not reject this answer so yet he addeth thus much further that as in this case like as when a child that cannot goe alone yet being held by another findeth his legs which he could not doe if hee had not of himselfe a naturall power of going and yet all is ascribed to him that leadeth the child so he concludeth thus Vt anima promercatur duo exiguntur gratia naturalis potentia c. Two things are required that the soule should merit that is doe any thing well grace and a naturall faultie yet all the power of meriting that is of doing well is of grace because the naturall facultie nihil ponit sine gratia can doe nothing without grace thus Hugo So that this is his resolution that mans free-will in a good act onely concurreth as a naturall facultie but all the goodnesse of the action is of grace man by his nature willeth but to will that which is good he cannot but by grace 4. Confut. Against the making of images of God Vers. 23. THou shalt see my back parts Bellarmine would prove from hence that an image may be made of God because sometime corporea specie visus est Deus God was seene in corporall shape Contra. 1. It followeth not because God by his authoritie could make a visible representation of himselfe that man therefore of his authoritie can doe it without Gods warrant 2. Another difference is this vision was shewed to Moses alone and in a secret place their images are set up in the view of all and in publike place 3. This was an image passing and not continuing theirs are permanent 4. This was of the back-parts they picture the very glorious countenance of God 6. Morall Observations 1. Observ. Why God doth more severely punish his owne people than others Vers. 3. BEcause thou art a stiffe-necked people lest I consume thee Hence Gallasius inferreth Deum sape majora judicia exercere in medio Ecclesiae That God doth oftentimes exercise greater judgements in the middest of his Church than in the world because their contempt is greater having received more benefits like as a master of a familie will be more offended with his owne domesticall servants if they be disobedient than with strangers 2. Observ. In time of mourning it is not fit to put on sumptuous apparell Vers. 5. PVt thy costly rayment from thee The humilitie of the bodie is an argument of the lowlinesse of the minde it is not pleasing unto God that in the time of publike mourning sumptuous apparell should be used as Oleaster complaineth of a great abuse in the Romane Church that when women should come to confesse their sinnes Armant se melioribus indumentis c. they use to put on their better rayment as if they went to a marriage feast I would the like complaint might not be taken up among us that nice and proud women when they should present themselves in humilitie before God doe decke and adorne themselves comming rather to be seene of men than of God 3. Observ. Of the efficacie of faithfull prayer Vers. 15. THen he said unto him c. Moses giveth not over but continueth still in prayer with a devout importunitie untill the Lord had condescended unto him wherein we see the force of faithfull prayer B. Babing Teaching us that we should hold out in our prayers and applie the Lord with our earnest requests till he give eare unto us for the prayer of the righteous availeth much