his friends as Onkelos Lyranus Tostat. 3. Abimelech commeth a farre journey not of love or good will but partly pricked in conscience for the wrongs which he had offered to Isaack Chrysost. hom 52. in Gen. partly providing for their posterity that Isaack would doe them no hurt Mercer 4. Origen by these three that came to Isaack understandeth the tripartite wisdome of the Gentiles the morall naturall rationall which dissenting at the first from the Christian faith were afterward reconciled to it hom 14. in Genes QUEST XIII Why Isaack made a feast to Abimelech and his company Vers. 3. HE made them a feast 1. Isaack did this of a simple and sincere affection that they might know there remained no grudge or purpose of revenge in his minde for to invite unto feasts is a signe of remitting and forgetting of former wrongs as Augustus Caesar did bid Catullus the railing Poet to supper in token he had forgiven him though Alexander dissemblingly brought Philotas to his table to have the better opportunity to murther him as Absolom served his brother Ammon 2. Some thinke that the next morning the oath before betweene them made was againe ratified Mer. But it is more like that the oath was deferred till the next morning as being the fittest time for serious consultations it was the Persians barbarous manner in the middest of their cups to advise of their weightiest affaires Perer. QUEST XIV Wherefore the well is called Shibah Vers. 33. SO he called it Shiba 1. Some interpret this word abundance or saturity because of the plenty of water that was found as Hierome who findeth fault with the Septuagint because they translate it oath But sabang signifieth to abound not shabang which is here used 2. It is more like that this was both the same well which Abraham digged and the same name derived from the oath which was made betweene Isaack and Abimelech as before betweene Abraham and Abimelech for so this story saith that Isaack gave them the same names which his father gave them vers 18. Mercer Calvin QUEST XV. Of the marriage of Esau. Vers. 34. WHen Esau was forty yeare old c. 1. The Hebrewes thinke that Esau till hee was forty yeare old gave himselfe to a vitious and a licentious life which may well be and that to imitate his father who was married at forty he doth the like 2. This his marrying into the flocke of Canaan was abdicationis praeludium a fore-runner of his casting off and missing of the blessing as it followeth in the next Chapter Calvin 3. Tostatus thinketh that in the forty yeare of Esau which was the hundred of Isaack Sem died but Pererius thinking to correct his oversight falleth into a greater errour referring the death of Sem to the 50. of Esau and 100. of Isaack whereas they are both in a great errour for Sem died in the 50. yeare of Isaacks life 60. yeare before this time which was 502. yeares after the floud QUEST XVI The evill qualities of Esau his wives Vers. 35. THey were a griefe of minde 1. Some read rebellious of marah to rebell sic Chald. But it rather commeth of marra to be bitter 2. And so were the wives of Esau bitter unto Isaack and Rebeckah and a great offence of mind unto them both in respect of their corrupt manners and their divers profession being given to idolatry as the Canaanites were Tharg Hierosol 4. Places of doctrine 1. Doct. God maketh rich Vers. 12. THe Lord blessed him Gods blessing is given as a reason of Isaacks increasing and growing rich whereupon Augustine noteth Etiam ipsa bona temporalia nec dari posse nec sperari debere c. nisi ab uno Deo That these temporall goods cannot be given or hoped for but from the only God quast 76. in Genes as the wise man saith Prov. 10.22 The blessing of the Lord maketh rich 2. Doct. The soules of the righteous live with God Vers. 24. I Am the God of Abraham Abraham was now dead and yet the Lord professeth himselfe to be his God whereby we are taught that the soules of the righteous after this life doe live with God for as our Saviour saith He is not the God of the dead but of the living Matth. 22.32 Muscul. 5. Places of confutation 1. Confut. Against the breaking of covenants Vers. 15. THe Philistims filled all the wels c. Though that Abimelech had made a covenant with Abraham concerning the well Gen. 21.30 yet after Abrahams death they goe from the covenant such are the enemies of the Church of whom the Prophet speaketh Isa. 33.8 He hath broken the covenant c. he regardeth no man such are the Romanists which hold that faith is not to be kept with heretikes as they brake the safe conduct granted to Iohn Hus and Hierome of Prage Mercer 2. Confut. Of restoring the ancient doctrine with the ancient names Vers. 18. HE gave them the same names which his father gave them The Philistims both stopped the ancient wels and abolished the names Isaack restoreth both so the Church of Rome hath abolished both the true ancient doctrine of the Sacraments as also taken away the name thereof calling it by an idolatrous name of their owne invention of the Masse Muscul. We therefore with Isaack have restored the pure doctrine of the ancient primitive Church together with the names as the Communion the Lords supper the Lords day c. As the Prophet saith Aske for the old way which is the good way and walke therein Ierem. 6.16 6. Places of morall observation 1. Observ. Not to imitate our fathers infirmities Vers. 7. HE said she is my sister Abraham before had offended in the same kinde and yet Isaack cannot take heed so apt children are to imitate the infirmities of their parents Mercer But we should rather learne to decline from our parents errings as the Prophet saith If he beget a sonne that seeth all his fathers sinnes c. and feareth neither doth the like c. Ezek. 18.14 2. Observ. The punishment of adultery Vers. 11. HE that toucheth this man or his wife shall dye the death Thus by the light of nature they were taught that adultery was a grievous sinne and Abimelech pronounceth the sentence of death against such as should violate another mans wife as the Lord had said before to Abimelech Thou art but dead because of the woman which thou hast taken Genes 20. vers 3. 3. Observ. Adversity and prosperity tempered together Vers. 12. ISaack sowed c. Thus the Lord tempereth adversity and prosperity sorrow and joy together like as the night and day summer and winter doe one succeed another Isaack after these grievous tentations concerning his wife is increased and blessed of God likewise vers 20. when his servants had strived for two wels they peaceably enjoy the third calling it Rehoboth roomth as the Psalme saith Weeping may abide in the evening but joy commeth in the morning Psal.
more your Majestie professeth to be a nourish-nourish-father to the Church counting it one of your fairest stiles and had rather be loved of all than feared as Ambrose setteth forth the good Emperour Theodosius When he had command over all he had rather expostulate as a father than punish as a judge he desired to winne with lenitie not to force by extremity an umpire of equitie not a decreer of severitie hee would rather bind men by sacred religion than servile subjection Your Highnesse Honourable equitie is manifest in that your Majestie professeth to love and honour the grave men and preachers of either opinions as David did favour both Sadok and Abiathar priests of divers families as Saint Paul did joy that Christ was preached though by them that were of a contrary faction as Iacob had a right hand for Ephraim and a left for Manasses Paul and Barnabas jarred yet both preached the Gospell Cyprian and Cornelius differed in judgement yet both pillars of the Christian faith Chrisostome and Epiphanius disagreed yet both enemies to the Arrians Hierome and Ruffinus were divided yet in the end were reconciled I doubt not but all faithfull sound and sober Preachers of the truth are acceptable to your Majestie as good Theodosius embraced Meletius kissed his eyes and his lips and made much of other faithfull Pastors as Valentinian reverenced Ambrose who sending for him in his sicknesse salutem sibi quandam venturam arbitrabatur did thinke he saw health it selfe comming to him this love of the Emperour was not lost Ambrose againe requiteth it quam meipsum pro tua obtulissem fide how gladly would I have offered my selfe as in sacrifice for thy faith as all your Highnesse faithfull Preachers are ready to doe for your Majesties health and life Your princely bounty hath well appeared both toward the Church and Common-wealth not in precept onely but in practice as in the rare lifting up of subsidies but in case of necessity as Tiberius the Emperour was wont to say aurum illud adulterinum esse quod cum subjectorum lachrymis collectum esset that it was adulterate gold which pressed forth the subjects teares Toward the Church your princely and fatherly care sheweth it selfe in that you would have sufficient provision made for the sustentation of the Pastors and Ministers we shall not now need an Ebedmelek to make intercession for Ieremies food and maintenance nor yet that noble Earle Terentius who having obtained a notable victory and being bidden of the Emperour Constantius to aske what he would Templum peâ—iâ—â— pro orâ—hodoxis did aske to have the Church restored to the orthodoxall teachers We need no such mediators our times God be thanked are farre more happy neither yet as Tullie saith that twenty thousand made request and mourned for him in a Monarchicall state such suits are not fit for Isocrates rule is to be held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Demonic that as in a Democratie the popular state so in a Monarchie the King onely is to be admired Your Christian Majestie without such remembrances out of your owne princely heart can consider of the necessity and wants of Church Ministers as Salomon though he advanced Zadock yet suffered Heli his posterity to have some of the Priests offices to eat a morsell of bread and Iosias graunted the Priests of the high places to eat bread among their brethren who much more cared for the Priests of the altar Lastly your Christian pietie is evident in taking care that all the Churches in your Majesties dominions be planted with good Pastors to increase the number of them not to suffer it to be empaired or decreased to thrust in labourers into Christs harvest and to thrust out loyterers to supply the one and employ the other that none be permitted to stand idle in the market place that would labour quietly in the Lords vineyard nor yet occasion be given to such to say as Sisinnius answered Chrisostome that would have enjoyned him silence I will giue you a reward to â—ase mee of so great a labour Your Majestie in your princely wisdome knoweth how for the common vtilitie to beare with some mens infirmitie as fathers as Augustine saith doe beare with their sons whiles they are children or sicke till their infancie or infirmitie be over May I now use to your princely person the words of the kingly Prophet Prosper with thy glory O glorious Prince ride upon the word of truth and of meekenesse and righteousnesse Meekenesse well becommeth the word of truth the Gospell of Christ toward your faithfull subjects Iustice and righteousnesse against the adversaries of truth in the land and your right hand shall teach you terrible things in rooting out all idolatry and superstition and rejecting all confused motions for a Babylonicall Tolleration for this your Majesties faithfull service in earth wee will not presume to say as Nestorius to the Emperour Mihi ô Imperator terram â—uâ—haereticis purgatam tribue ego tibi coelum retribuam Give unto me the earth purged of heretikes and I will give thee heaven But Christ Iesus shall say Well done good servant and faithfull thou hast beene faithfull in a little I will make thee ruler over much enter into thy Masters joy Thus I end with that chearefull acclamation to your Majestie which the Councell of Chalcedon sometime used to Leo and Cyrillus the names onely changed Vivat Iacobus multos annos vivat Imperator omnes ita credimus Iacobus sic credit sempiterna sit memoria Iacobi Your Majesties most loyall and obedient subject ANDREW WILLET ¶ CERTAINE DIRECTIONS TO THE READER TO BE OBserved in the reading of this Booke CHristian Reader seeing God hath called us the Ministers of the glorious Gospell of Iesus Christ not to stand idlely in the market place but to labour in his vineyard some in one worke some in another I thinke no labour better bestowed than in setting forth the word of God both by preaching and writing as S. Peter toucheth both of the first he saith I think it meet as long as I am in this Tabernacle to stirre you up by putting you in remembrance of the second I will endevour therefore alwayes that ye also may be able to have remembrance of these things after my departure That time therefore which others spend some in following their pleasures some in ambitious suit of preferment some in attending their profit I find most comfort to imploy after this manner for if that heathen Orator did professe that he did bestow as much time in humane studies as others took in following their businesse some in celebrating festival dayes some in pleasure some in feasts and bankets some in playes games Much more should we preferre the divine study of the Scriptures before all worldly pleasures and commodities whatsoever I know that these labours of mine shal find many hard Censors as
and the Angels upon this day Christ rose the holy Ghost was given and Manna descended from heaven first on this day serm detempor 251. Wherefore I cannot wholly condescend to Mercerus judgement who saith politiae causa retinuerunt Apostols diem dominicum Sabbato subrogatum that the Apostles for policy sake have retained the Lords day in stead of the Sabbath in 2 Gen. vers 3. A policy I grant in the use of the Lords day but that is neither the only nor chiefe reason of the institution thereof There are three causes of the observation of the Lords day a religious and holy use for the Lord to this end did consecrate this day by his owne example and commandement to bee spent in holy exercises the Civill or politicall use of the Lords day is for the rest of our selves our servants and catteâ—ls the ceremoniall or symbolicall end was to shadow forth our spirituall rest in Christ in this last respect I confesse the ceremony of the Sabbath in part to be abolished for it is a symbole still of our everlasting rest in heaven Heb. 4.9 But in the other two respects the law of the Lords day is perpetuall for that as Philo saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festum populare a popular or generall festivall to be observed of all people for ever I doe wonder then this doctrine of the Sabbath and day of rest now called the Lords day having such evident demonstration out of the scriptures and being confirmed by the constant and continuall practice of the Church in all ages that any professing the Gospell specially being exercised in the study of the scriptures should gainsay and impugne these positions following as erronious 1. That the commandement of sanctifying the Sabbath is naturall morall and perpetuall for if it be not so then all the commandements contained in the decalogue are not morall so should we have nine only and not ten commandements and then Christ should come to destroy the Law not to fulfill it contrary to our Saviours owne words Matth. 5.17 2. That all other things in the law were so changed that they were cleane taken away as the priesthood the sacrifices and the sacraments this day namely the Sabbath was so changed that it yet remaineth for it is evident by the Apostles practice Acts 20.7 1 Cor. 16.2 Apocal. 1.10 that the day of rest called the Sabbath was changed from the seventh day to the first day of the weeke and so was observed and kept holy under the name of the Lords day 3. That it is not lawfull for us to use the seventh day to any other end but to the holy and sanctified end for which God in the beginning created it for this were presumption to alter Gods appointment and the will and ordinance of the Creator must stand in the use of the creature otherwise the Apostle had not reasoned well for the use of meats from the end of the creation which God hath created to be received with thanksgiving 4. As the Sabbath came in with the first man so must it not goe out but with the last for if the keeping of a day of rest holy unto the Lord bee a part of the morall law as it cannot bee denyed then must it continue as long as the Lord hath his Church on earth and the morall Sabbath must stand till the everlasting Sabbath succeed in place thereof 5. That we are restrained upon the Sabbath from work both hand and foot as the Jewes were though not in such strict particular manner as they were for whom it was not lawful to kindle a fire upon the Sabbath Exod. 35.2 yet in generall wee are forbidden all kind of worke upon the Lords day as they were which may hinder the service of God saving such workes as either charity commandeth or necessity compelleth for it is a part of the morall precept in it thou shalt doe no manner of worke 6. That the Lord would have every Sabbath to be sanctâ—fied by the Minister and the people and that in the Church he ought to preach the word and they to heare it every Sabbath day but not each of these under paine of condemnation as the place is misconstrued is confirmed by the practice of our blessed Saviour Luke 4.16 and of S. Paul Act. 13.14 and 20.7 And hereunto are the Canons of our Church agreeable which require that every Minister preach every Lords day and likewise catechise the youth 7. That the Lord hath commanded so precise a rest unto all sorts of men that it may not by any fraud deceit or circumvention whatsoever be broken under the paine of his everlasting displeasure who doubteth of this but that every breach of any part of the morall law especially by deceit and circumvention deserveth in it selfe Gods curse and everlasting dâ—spleasure as the Apostle saith the wages of sinne is death and the Law saith Cursed is every one that continueth not in all things which are written in the booke of the law to doe them as the Apostle citeth this text This doctrine of the Sabbath first grounded upon the authority of scripture hath accordingly beene ratified by the constant and perpetuall practice of the Church Origen saith In nostro Dominico die semper pluit Dominus Manna de coelo in our Lords day the Lord alwayes raineth Manna from heaven Hierome Dominicus dâ—es orationi tantum lectionibus vacat upon the Lords dayes they onely give themselves to prayer and reading Ambrose tota diâ— sit vobis oratio vellectio c. nulle actus seculi actus divinitatis impedâ—ant c. Let us all the day be conversant in prayer or reading let no secular acts hinder divine acts let no table play carry away the mind Augustine quomâ—do Maria mater Domini c. As Mary the mother of our Lord is the chiefe among women so among other 〈◊〉 this is the mother of the rest the whole grace of the Sabbath and the ancient festiâ—ity of the people of the Iewes is changed into the solemnity of this day Concil Tullen cap. 19. Oportet eos qui praesunt Ecclesiis c it behoveth those which are set over the Churches upon all dayes but especially upon the Lords dayes to teach the people c. Matisconens 2. cap. 1. Exhibeamus Deo liberam servitutem c. Let us exhibite unto God our free service not because the Lord requireth this of us to celebrate the Lords day by corporall abstinence but he looketh for obedience whereby we treading downe all terrene rites might be raised up to heaven But these allegations are here superfluous seeing there is a learned Treatise of the Sabbath already published of this argument which containeth a most sound doctrine of the Sabbath as is laid downe in the former positions which shall be able to abide the triall of the word of God and stand warranted thereby when other humane fantasies shall
4. Iunius placeth it neare unto Jerusalem being the same Valley where Absolon reared his Pillar 2. Sam. 18.18 and hereunto the Septuagint agree which interpret in the Valley of Melchisedeck And it seemeth indeed not to be farre off from Salem which is Jerusalem where Melchisedeck was King because he met Abraham there with bread and wine 5. It was not at this time but afterward called the Kings Dale Vatab. not because the Kings used there to exercise and disport themselves Chald. neither was it so named of some King Calvin but rather it was called the Kings Dale for the excellency of it and therefore is thought to be the same which was called Vallis illustris the famous Valley Perer. QVEST. XVI Who Melchisedeck was Vers. 18 MElchisedeck c. 1. Origen and Dydimus thinke that Melchisedeck was an Angell but the text is contrary that maketh him King of Salem 2. Some thinke that this Melchisedeck was the Holy Ghost which opinion is defended by the Author of the questions of the old and new Testament cha 109. which goe under Augustines name but it is none of Augustines worke for he numbreth the Melchsedechians among the Heretikes here 's 34. and it is an erronious opinion 1. For this Melchisedeck is said to be a Priest to the most high God but every Priest is taken from among men Heb. 5.1 2. If the Holy Ghost was a Priest unto God he therein should be inferiour unto God and so not God for in the God-head there is equality 3. Neither did the Holy Ghost ever descend from heaven to be incarnate but onely the sonne of God Ioh. 3.13 4. And whereas the Apostle saith that Melchisedeck was without father or mother and without beginning of dayes or end of life Heb. 7.3 whence they would enforce that Melchesedeck was not a mortall man but of an immortall nature the Apostle hath there relation onely to the story in this place Melchisedeck is not set forth in story by his kindred his birth and death he had both father and mother was borne and died but there is no mention made of it and so Hierome expoundeth that word used by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genealogie is not expressed or mentioned 3. A third opinion there is that Melchisedeck was a King of Canaan and not of Abrahams line of which opinion were Irenaeus Eusebius Caesarion Apollinarius Eustathius as Hierome testifieth and among the new Writers Calvin Iunius Musculus Mercerus Pererius with others 1. Pererius urgeth that place Heb. 7.6 He whose kindred is not counted among them which proveth not that Melchisedeck simply was not of Abrahams kindred but that it was not so expressed in story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epiphanius saith so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not rehearsed in genealogie here used by the Apostle is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without kindred vers 3. 2. And seeing Canaan was under Gods curse and Sem had the chiefe blessing how it is like that one of Canaan should blesse Abraham of Sem. 3. And the Apostle concludeth that Melchisedeck was greater than Abraham because he blessed him but none of the Canaanites which were the cursed seed could be greater than Abraham the father of the faithfull of blessed Sem. 4. The fourth opinion of the rest most probable is that this Melchisedeck was Sem which opinion is strengthned with many arguments 1. Sem onely of all men living was greater than Abraham as Syracides saith Sem and Seth were in great honour among the children of men 49.16 though Arphaxad Selah and Heber yet lived yet Sem was the most honourable in respect of his yeares his knowledge who saw the old world his prerogative in Noahs blessing and whereas Abrahams predecessors were Idolaters none of Sems progenitors are noted that way therefore seeing Melchisedeck was greater than Abraham and none then living was greater than Sem he is most like to be the Melchisedeck 2. That was the place of Sems dwelling whence in time Iapheths sonnes should learne to dwell in the Tabernacle of God so reasoneth Midras but from Sion came forth the law and word from Jerusalem Isay 2.3 at Salem therefore were the tents of Sem. 3. Hierome alleageth this reason used by some that Melchisedeck brought forth bread and wine to Abraham for his repast seeing he owed this duty to his grand-childe Evagr. tom 4. 4. Melancthon thus argueth therefore God brought Abraham to Sem the father of his ancestors to joyne together a notable company of the Church 5. Some use this reason A Kingdome is more ancient than a tyranny but unlesse we make Sem to be Melchisedeck we cannot plainly prove that a King reigned before Nimrod treat of Melchis 6. Melchisedeck is interpreted a King of righteousnesse this Melchisedeck had the knowledge of the true justice and righteousnesse by faith in Christ but in all the Scripture shall we read of none called to the faith but men acquainted with Abrahams house with himselfe or Isaacks line or the children of the East the sonnes of Keturah in the booke of Iob. 7. That this Melchisedeck a King of Canaan should bee Sem agreeth to the prophesie Gen. 9.27 Let Canaan be his servant 8. Also in that he is called a Priest of the most high God This also agreeth to Sem who had that prerogative of Priest-hood not as some Hebrewes thinke by his birth-right for Iapheth was elder but by his fathers blessing Blessed be the God of Sem who was more like to be this great high Priest of Sems God than Sem himselfe 9. Melchisedeck was King of Salem which signifieth peace and indeed this Salem had a speciall prerogative of peace for when the foure Kings smote other parts of the Countrey of Canaan as is set forth in this chapter it is not like that Salem should have beene spared if the King thereof had beene a Canaanite if there had not beene great respect to the person of aged Melchisedeck or Sem. 10. Where Melchisedeck is set forth without father or mother beginning of life or end of dayes this also most fitly agreeth to Sem who was borne before the floud whose father Noah was now dead who lived 600. yeares so that no man living at that time could remember his birth or death or parents 11. Seeing also that Hebers language was preserved in Salem as may appeare by the interpretation of the name of Melchisedeck It is most probable that this King of Salem was of that line who together with the true faith retained that holy language 12. Lastly seeing Melchisedeck was a type of Christ Psal. 10. that came of Sem and no type or figure of Christ is expressed in Scripture but of Sems line none is more like to be this representer and foreshewer of Christs everlasting Priesthood than Sem himselfe then living It is most unlike that any Priest not of Sem should shadow forth the high Priest Christ of Sem and
6. This darknesse did shew the spirituall darknesse of their soules and was a forerunner of the everlasting darknesse of hell which waited for them Ferus For the mysticall application of this Egyptian darknesse 1. Origen doth expound it of the unsearchable and impenetrable depth of the divine providence Augustine doth accommodate and applie it to the tenth Commandement Thou shalt not covet thy neighbours wife for such he saith are palpably blinded even as the Egyptians were 2. But more fitly doth the same Origen applie it to signifie the blindnesse of the Egyptians and the darknesse of their superstitious minde that were ignorant of the true knowledge and worship of God giving themselves to most filthie Idolatrie and it betokeneth also the grosse darknesse wherein the Gentiles were buried before they were called to the knowledge of the Messiah all the world was then in darknesse onely in Israel was light and the knowledge of God But contrariwise in the passion of Christ it was darke among the Jewes and light elsewhere which signified that light was sprung up to the Gentiles and blindnesse fallen upon the Jewes 4. Places of doctrine 1. Doct. The law is to be preached to the obstinate Vers. 4. IF thou refuse to let them goe behold to morrow I will bring Locusts Moses to Pharaoh being an obstinate and impenitent man preacheth nothing but the law and judgement the Gospell is not to bee preached to such but onely to the broken hearted as Christ saith That the spirit of God was upon him to preach the Gospell to the poore Luk. 4.18 This was a signe betweene the true Prophets and false that these alwayes cried to the people peace peace but the other told the people of their sinnes Ferus 2. Doct. The difference betweene the children of God and the children of the world Vers. 23. ALl the children of Israel had light where they dwelt In this difference betweene the children of Israel and the Egyptians is shadowed forth the divers estate betweene the children of God and the children of this world the one are lightned with the knowledge of grace the other sit downe in the region of darknesse and shadow of death as the Apostle saith Yee are all the children of the light and the children of the day we are not of the night nor of darknesse 1 Thess. 5.5 Borrh. 5. Places of confutation 1. Conf. That children are the members of the Church against the Anabaptists Vers. 9. WE will goe with our young and with our old with our sonnes and with our daughters Both young and old belonged unto Israel and to the Church of God which maketh against the Anabaptists that count infants no members of the Church and therefore denie them to be baptised But the Psalmist exhorteth not onely the ancient to praise God but the young also Young men and maidens old men and children Psalm 48.12 Ferus 2. Conf. Ignorance and darknesse not to be found in the Church of Christ but among the Egyptians Vers. 23. BVt all the children of Israel had light where they dwelt This externall light betokeneth the spirituall light of knowledge that the true Israel hath the light and knowledge of God It hath beene held as a principle among the Romanists and their practice sheweth them to bee of the same mind still that ignorance is the mother of devotion And great hath beene the ignorance and darknesse which reigned many yeeres under the Kingdome of Antichrist Borrh. And out of the darke smoke of the bottomlesse pit this mistie darknesse have come forth all those swarmes of Locusts Monkes Friers Masse Priests Seminaries whose endevour is to sow â—rror among the people and to settle them in ignorance of the truth to which purpose they forbid the Scriptures to be read or prayers to be said but in the Latin tongue they permit them not to read any books which may instruct them in the truth to sing Psalmes to conferre or reason of their faith All this sheweth that they would still keepe theirs in the Egyptian darknesse But thanks be unto God that hath caused the light of the Gospell of his Sonne to shine upon his Israel in this land that now that prophesie may be verified againe of this land which is also by the way of the Sea The people that sate in darknesse have seene great light and to them that sate in the region and shadow of death light is raised up Matth. 4.15 16. 6. Places of morall use 1. Mor. Of the necessity of good education Vers. 3. THat thou mayst declare in the eares of thy sonne Hence appeareth the necessitie of the good education of children that they should be instructed in the feare of the Lord in their youth and so will they not forget it when they are old Ferus This is the Apostles counsell that the fathers should bring up their children in the instruction and information of the Lord Ephes. 6.3 The want of good instruction in the youth is the cause of the licentiousnesse and unthriftinesse of the young men of this age 2. Mor. The departure of the Ministers of God dangerous Vers. 6. SO he turned him and went out from Pharaoh This sudden departure of Moses from Pharaoh and with indignation did foreshew the fearefull condition of Pharaoh whom the Ministers and Prophets of God forsake It was an evident argument of destruction at hand So their case is hard that are left destitute of the Ministers of Gods word Worldly men consider not this nay they many times wish in their hearts that there were not a Minister to speake unto them But like as the Jewes state was desperate when the Apostles left them and shooke off the dust of their feet against them Act. 13.51 so it fareth with those that are deprived of the presence of Gods Ministers Ferus 3. Mor. The office and part of good counsellers Vers. 7. THen Pharaohs servants said unto him It is the part of good counsellers to perswade Kings and Princes to deale well with the servants of God and to move them to the good of the Church and common-wealth Piscator Not to flatter the Prince to make themselves great or to deale unfaithfully and onely to seeke themselves as Shebna did Isai. 22. but to be like the faithfull Eliakâ—â— and as Ebedmelech that obtained favour for Ieremie 4. Mor. Not one jot of Gods word to be omitted Vers. 26. THere shall not be an hoofe left In those things which God hath prescribed and commanded noâ— the least thing is to be omitted Moses was charged to make all things belonging to the Tabernacle even to the snuffers and ashpans according to the paterne which the Lord shewed him in the mount Exod. 25.9 Simler So not one jot of the word of God must be left undone but it must be kepâ— exactly to an haires breadth as wee say CHAP. XI 1. The method and Argument IN this Chapter there is a continuation of the narration of Moses last appearing before
stocke of Iesse and of the graft that should grow out of his root Isay 11.1 who should make our bitter waters sweet as he saith Come unto me all that labour and I will refresh you Borrh. 3. It signifieth also that our bitter afflictions by faith are made easie and pleasant which remaine bitter sowre and tart Nisi fide adhibeamus ad lignum crucis Christi Vnlesse we doe apply by faith the wood of Christs crosse that iâ— beleeve in his death Osiander So also Augustine Praefigurans gloriam gratiam crucis It prefigured the glory and grace of the crosse 4. This further sheweth what wee are by nature and what by grace by these bitter waters the Lord would bring to light Amaritudinem quae in eorum cordibus latebat the bitternesse which lay hid in their hearts Calvin By nature therefore our waters that is our thoughts and all our actions are bitter but they are washed and purified by grace and faith in Christ. QUEST XLIII What law and ordinances the Lord here gave his people Vers. 25. THere he made them an ordinance and a Law 1. The Hebrewes thinke that this Law here given them was concerning the Sabbath which in the next Chapter is confirmed and established where they are forbidden to gather Manna upon the Sabbath But the law of the Sabbath was more ancient for immediately after the creation the Lord sanctified the seventh day of rest to bee perpetually observed and kept of his Church And it is not to be doubted of but that the Israelites kept the Sabbath in Egypt as may appeare by the institution of the Passeover wherein both in respect of the number of the seventh day prescribed to be an holy convocation and by the manner of keeping the same in resting from all servile worke Exod. 12.16 there seemeth to be relation to the rest of the Sabbath and seventh day which they were already acquainted with after the ensample whereof they should keepe the seventh day of unleavened bread 2. Lyranus thinketh that these were certaine ceremoniall Lawes as of the red cow prescribed afterward at large Num. 19. and other rites of legall purifyings as also some judicials But this is only his conjecture without any ground the first Law that was given the people after they came out of Egypt was the morall Law and before this it is evident that there were certaine ceremoniall rites and judiciall equities kept by the Fathers so that this was not the first time and place that they received such things 3. Simlerus is of opinion therefore that such ceremonies and rites as were preserved and continued by tradition from the Fathers were here by the authority of God confirmed that they should not take them as grounded upon custome only but warranted and commanded by God But it seemeth by the phrase He set them an ordinance that they received an ordinance not given them before and seeing that the Lord intended shortly within the space of little more than a moneth as may be gathered chap. 16.1 and chap. 19.1 to give them Lawes and ordinances in mount Sinai there appeared no such necessity to prevent that time and place 4. Pellican understandeth the Lawes and ceremonies which were given afterward in mount Sinai Eo loci sed non jam tunc About that place but not at that time But neither about that place were the Lawes given which were delivered in mount Sinai for betweene Marah and the desert of Sinai they had six stations or mansions as they are numbred Num. 33. from verse 9. to vers 16. And this Law here mentioned was given at this time while they stayed in Marah where they proved and tried their faith and obedience as the next words shew 5. Some thinke that the Lord here gave them Lawes Non scriptura sed ore ut justè viverent not in writing but by word of mouth that they should live uprightly Ferus And what Lawes they were is not here expressed Osiander But to what purpose should a Law be given not written that the people might alwayes have it in remembrance 6. Therefore what this Law and ordinance was is here in the next verse expressed where the Lord moveth the people to the obedience of his Lawes with promise to bee their protector in keeping them from the plagues and diseases of Egypt Iun. So that the Lord in this place dealeth two wayes with his people Postquam aqua penuria illos examinavit verbo etiam admonuit After he had tried and examined them with the want and penury of water hee doth also by his Word admonish them to be more obedient Calvin QUEST XLIV Why the Lord at this time gave his people a Law NOw why the Lord gave them this Law and ordinance in Marah the reasons may be these 1. Because the people a long time having beene in bondage were not used to the Lords yoke they might have said then with the Prophet Isai. 26.13 Other Lords beside thee have ruled us therefore Hoc populo longa servitute oppresso forte iâ— dissuetudinem venerant Because the people by their long servitude might perhaps have growne to a disuse the Lord giveth them a Law Simler 2. The Lord in thus doing Pactum cum patribus factum renovat Doth renne the covenant made with their Fathers Pellican Hee doth give them a Law to put them in mind of the ancient covenant made with their forefathers 3. The Lord taketh occasion by this present benefit in providing of them water in their distresse to take triall of their obedience Postquam aquae penuria examinavit populum After he had examined them with the penury of water Calvin Which might serve as a preparative to move them to obedience 4. Because they were a carnall and disobedient people they had need of a Law to bind them Carnales enim cancello legis indigent For carnall men had need to be held in by a Law Ferus As the Apostle saith The Law is not given to a righteous man but to the lawlesse and disobedient 1. Tim. 19. 5. The Lord here giveth them a Law to shew what was the end of their deliverance and redemption out of Egypt not to live as they list but to walke in obedience before God Populum docet ne ex servitute liberati ad carnis libidinem deflectat He teacheth the people lest they being delivered out of bondage should turne unto the lust of the flesh Pellican 6. And beside the Lord would by this meanes Paulatim populum jugo legis adsuefacere By little and little acquaint his people with the yoke of his Law which he was purposed to deliver more fully in mount Sinai Osiander So also Simler and Borrh. QUEST XLV Who is said here to tempt him ANd there he â—â—oved him 1. Some doe understand this of the people that they should tempt God and in that sense it is understood two wayes either that they tempted God after he had given them a Law which sheweth the
sentence as it is here set downe and as it is in the originall the Sabbath is to morrow 2. The words following Seeth that which yee would seeth c. are two wayes understood that either they should seeth upon the sixt day so much as should serve the next also for upon the Sabbath they were not to busie themselves about their meat Iun Piscator Or they should seeth so much as would serve their turne presently and reserve the rest till the next day for if they had sod dressed that which was reserved till the next day it had seemed no strange thing that it was not putrified Simler But I preferre the former exposition both because there was much businesse which belonged to the grinding dressing of Manna and making it into cakes which works they were not to doe upon the Sabbath and it is like that the Manna which was reserved upon other dayes though sodden or baked yet was corrupted with wormes and of it selfe the Manna was not like to putrifie in one day though it were raw and unsodden but that the Lord caused it to corrupt thereby to admonish his people QUEST XXXIV Whether the observation of the Sabbath were now first instituted Vers. 20. THe Lord hath given you the Sabbath 1. Some are of opinion that the Israelites began first now to keepe the Sabbath and that this precept was but to continue till the comming of the Messiah Tostat. quaest 12. But this opinion hath no ground nor good warrant for Moses speaketh of the Sabbath as of a thing well knowne To morrow is the rest of the Sabbath and to what end else should the people have beene so readie to have gathered a double portion upon the sixth day but to prepare them for the Sabbath before Moses had yet spoken any thing of the rest thereof 2. Therefore it is more than probable that the Sabbath of ancient time was kept among the people of God grounded upon the example of God himselfe that rested after the creation finished in six dayes upon the seventh which observation was delivered by godly tradition from Adam to his posteritie for seeing that the Church had from the beginning a publike and externall worship of God it could not otherwise be but that they had also a certaine time prefixed wherein to celebrate the publike worship and service of God and then what time was more fit than that which God had sanctified by his owne example Simlerus Oleaster This law then of the Sabbath as belonging rather to the law of nature than to the law of Moses because it containeth the manner of Gods worship was to continue even after the abrogating of Moses law Ferus for though we keepe not the very same day which the Jewes did yet the Lords day is kept upon the seventh day Dic septima vacare catenus morale necessarium quod statâ— tempore Domino vacandum sit Vpon the seventh day to rest is therefore morall and necessarie because we must upon some set time be vacant for God Pellican 3. Here the reason given of observing the Sabbath is taken from Gods liberalitie that had given them upon the sixt day meat for two dayes two other reasons are else where yeelded the one from the end of the creation Gen. 2. the other from the deliverance of the Israelites out of the bondage of Egypt Deut. 5.15 Iun. QUEST LV. Of the Feast of the Sabbath Vers. 29. TArrie every one in his place let no man goe out There are three rules here set downe for the observation of the Sabbath 1. That every one should tarrie in his place and so being free from other businesse give himselfe to contemplation so Ferus interpreteth these words Maneat apud se Let him abide with himselfe that is enter to himselfe Conscientiam suam scrutetur Let him examine his conscience This indeed may very well be a consequent of that their staying and tarrying within for being sequestred from other affaires they were the freer for meditation but the literall sense of the words is that they should stay within 2. Neither were they to goe forth that is with intent to gather Manna which lay round about the host or to doe any further businesse they were not forbidden all kindâ— of walking and going out for their solace and recreation as the mount Olivet is said to bee a Sabbath dayes journey from Jerusalem Act. 1. that is about a mile Thostat quaest 13. 3. They are also commanded to keepe the Sabbath rest to Sabbatize which is to be exercised in good works Ferus as Augustine saith Malè celebrat Sabbatum qui à bonis operibus cessat â—tâ—um enim ab iniquitate debet esse quia bona conscientia non inquietum sed tranquillum facit animuâ— He keepeth the Sabbath ill which ceaseth from good works for true rest must be from iniquitie because a good conscience doth make the soule not unquiet but calme and still yet although they were commanded to rest the seventh day unto the Lord Non obligâ—bantur tota diâ— vâ—care Dâ—o They were not bound all the day to attend upon Gods service but to cease from all other occupations Ne impedâ—rantur si Deo vacare vellâ—â—â— That they should not be hindred if they were disposed to attend upon God Tostat. quaest 12. in Exod. QUEST XXXVI The description of Manna the quantitie fashion colour and taste thereof Vers. 31. IT was like unto Coriander seed white c. The Manna is resembled here and in other places to five severall things to the hoare frost vers 14. to Coriander seed unto wafer cakes made with hony and Numb 11.7 to â—dâ—llium and fresh oyle 1. it is likened to the hoare frost Non quia exâ—â—â—sum in modum prâ—â—â—a sed sic multiplicatum Not because it was extended or lay in flakes as the â—oare frost but it was multiplied in number like unto it as it is in the Psalme He scattereth the hoare frost likâ— ashes Psal. 47. Oleaster Iosephus therefore is deceived who thinketh that it came downe like snowe foâ— he saith that as Moses prayed it fell upon his hands and he thought it snowed 2. In quantitie and proportion it was like to Coriander seed not in colour for that kinde of seed is blackish Vatabl. And so vers 14. it is said to be a small round thing the word is Mâ—cusphas which Hierome translateth pâ—lo conâ—â—sâ—m as wheat that is husked and brayed with a pestle and the Chald. dâ—câ—rticatum like unto barked or pilled wood that is white the Septuag translate it white but the Hebrewes generally interpret here round this word is onely found in this place and so the signification is the more doubtfull and uncertaine here but I prefer the usuall reading 3. For the colour it is said here to be white and Numb 11.7 In colour like unto â—dellium which some take to be white pearle Oleaster or a kinde of precious stone Vatab. the Septuagint take it
they are done So then Moses hands became steadie afterwards being supported and so the constancie of the gesture of the bodie did rebound upon the affection of the soule which in like manner continued constant and fervent 6. Rupertus mysticall application is not here to be rejected Moses manus graves erant Moses hands were heavie because the law could bring nothing to perfection QUEST XVII Of the supporting and bearing up of Moses hands Vers. 12. ANd they tooke a stone and put it under him c. 1. Moses was both wayes wearied both in standing so long and in holding up his hands all that while therefore they provide both wayes for his infirmitie and weaknesse they put under a stone for him to sit upon and of each side held up his hands Tostat. 2. As they supported and bare up his hands so no doubt they joyned with him in their earnest prayers and desires unto God Quum manus ejus attollerent mentes etiam habebant ad Deum erectas As they lift up his hands so also they had their minds erected unto God Calvin 3. His hands are said to be steadie to the going downe of the sunne not that then they began to be faint but then the battell being ended and the victorie obtained there was no need for him any longer to hold up his hands 4. Divers allegories are made of this place as that Moses hands that is the precepts of the law are heavie but that by Aaron who signifieth Christ and Hur that is the holy Ghost they are made easie and light Ferus Some by Moses and Hur understand the two Testaments upon the which our prayer must relie Some againe thus allegorize Aarrn they say signifieth montanus hillie and Hur fire so two things support our prayer high and heavenly meditation and fervent charitie Lyran. But Chur signifieth white V◠light or fire and beside the false etymologie these allegories are too curious and somewhat farre fetcht 5. But Rupertus mysticall application may be received who by this stone understandeth the grace of the Gospell In quasederet Moses id est lex adimpleretur whereon Moses sate that is the law was fulfilled And this morall accommodation also is very fit that by Aaron and Hur all godly Ministers may learne Quomodo se mutuò animare debeant incitare ad preces How they ought to animate and stirre up one another unto prayer Marbach QUEST XVIII What this Amalek was and of whom descended Vers. 13. IOshua discomfited Amalek and his people 1. Strabo hath this opinion that this Amalek the father of the Amalekites should bee descended of Ismael Lyranus and Tostatus would convince him of errour herein because the young man which came running to David and confessed that hee had killed Saul said he was an Amalekite and yet he is generally held to have beene the sonne of Doeg that was an Edomite But this were to prove a thing more certaine by that which is uncertaine for it is evident and certaine out of the Scripture that Amalek the sonne of Eliphaz came of Esau Gen. 36. and whether that young man were the sonne of Doeg is uncertaine 2. Where it is said Amalek and his people Tostatus doth much busie himselfe to shew that this could not be Amalek the sonne of Eliphaz for then he must have beene above 260. yeare old for the time of the sojourning of Israel in Egypt was 215. yeare and when Iacob descended thither he was an 130. yeare old about whose 80. yeare Amalek might be borne and so he resolveth that this was not that Amalek but another of that name descended of that race Tostat. quast 7. in Exod. But all this labour might have beene well spared for by Amalek not any one person but the whole nation of the Amalekites is understood as Israel is usually in Scripture taken for the Israelites and his people were those which ayded and assisted them Vatab. As Iosephus sheweth how the King of Amalek sent unto other nations and that they combined themselves together against Israel 3. Thus we see how this victorie was atchieved First and principally by God the Author and cause thereof then the meanes were of two sorts partly spirituall by the earnest prayer of Moses partly externall by Ioshuas sword Simler And here began the prophecie to take place concerning Iacob and Esau The elder shall serve the younger Borrh. QUEST XIX What booke this was wherein Moses is commanded to write this storie Vers. 14. WRite this for a remembrance in the booke 1. Tostatus thinketh that this was some speciall booke beside this present storie and namely that which is called the booke of Iashar or the Righteous which is mentioned Iosh. 10. and that many things were written in that booke by way of prophecie which booke was written by Moses but is now lost because when that Heretikes had corrupted this booke the ancient Church neglected it and had no care of it lest in receiving the Verities in that booke they should together have received their Falsities and Heresies Tostat. quast 7. in Exod. Contra. 1. That this booke of Iashar was written by Moses it is not like seeing mention is made thereof in Davids time 2 Sam. 1.18 for if all those stories had beene prophetically set downe in that booke aforehand what needed those severall historicall books of Scripture to have beene written afterward 2. Neither had that beene a good reason to reject that booke because it had beene corrupted for so some bookes of canonicall Scripture also should have beene laid aside which some Heretikes corrupt fingers have beene medling with 3. This booke of Iashar therefore was none other than a Chronicle of the acts and gestes of the people of God which booke is now lost as divers other historicall books Iun. 4. Tostatus addeth further that this booke of Iashar was the same booke which is called the booke of the battels of the Lord Numb 21.14 which was not that booke of Numbers for there is a confirmation of those things then presently done by a former book which prophetically described those warres But it is no good argument thus to reason the booke of the battels of the Lord is not the booke of Numbers therefore it is that other booke of Iashar some thinke it was the booke of Judges Genevens Some a booke now missing the Scriptures now extant being sufficient Osiander The best answer is that the word sepher signifieth as well a rehearsall as a booke as it is taken Matth. 1.1 The booke of the generation of Iesus Christ. The meaning then is that when the battels of the Lord are rehearsed these also shall be spoken of which by Gods providence the Amorites made against Moab preparing an inheritance for the children of Israel who were forbidden to deale directly against Moab Iun. Numb 21. annot 8. 5. Wherefore the booke wherein Moses did make a memoriall of this thing was no other than this present historie of Exodus and
and terror love and feare for a Fountaine cannot make both salt water and sweet Iam. 3.12 But the law is the minister of death of feare and terror Ergo not of life and peace and so consequently not of the faith of the Gospell which bringeth all these 3. The same thing doth not both make the wound and give a plaister to heale it The law doth shew us our sinne faith by grace in Christ healeth it the law reviveth sinne Without the law sinne is dead Rom. 7.8 but we are dead to sinne and alive to God in Iesus Christ our Lord Rom. 6.11 The same cannot make us both to die unto sinne and revive sinne the law doth the one therefore not the other So Augustine saith Ad hoc data est lex ut vulnera ostenderet peccatorum qua gratiae benedictione sanaret Therefore was the law given that it should shew the wounds of our sinnes which it should heale by the benediction of grace August de poenitent medic 4. The Preachers publishers and givers of the law and Gospell are divers The law was given by Moses but grace and truth came by Iesus Christ Ioh. 1.17 But if justifying faith were commanded in the law then grace also should come by the ministrie of Moses that gave the law This is Bernards reason who further inferreth thus Venit prâ—inde gratia plenus veritate Dominus noster c. Therefore Christ our Lord came full of grace and truth that what could not bee done by the law might bee fulfilled by grace Serm. parâ— 28. 5. The qualities and conditions of the law and the Gospell are divers the law promiseth life to him that worketh Moses thus describeth the righteousnesse of the law That the man which doth these things shall live thereby Rom. 10.5 But the Gospell requireth not the condition of working but beleeving to him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4.5 If then faith were commanded in the law to beleeve should also be a worke of the law then the Apostles conclusion were in vaine I conclude that a man is justified by faith without the works of the law But if faith be excluded out of the works of the law then it is not commanded or contained in the law for then it should be a worke of the law 2. Further the invocation of Angels and Saints which is commonly practised and stifly maintained in the Church of Rome is another apparent transgression of this first commandement because they give a speciall part of the divine worship which consisteth in prayer and invocation unto the creature First we will see and examine the arguments produced by the Romanists in defence of this superstition and then by other reasons out of the Scriptures convince and confute them The Romanists Arguments answered brought in defence of the invocation of Saints 1. THe Saints doe pray for us therefore we may and ought to pray them The antecedent or first part that the Saints doe pray for us they would prove by these places of Scripture Exod. 32.13 Moses thus saith in his prayer Remember Abraham Izhak and Iakob thy servants c. Ierem. 15.1 Though Moses and Samuel stood before me yet could not my affection be toward this people Baruch 3.4 O Lord God almightie heare now the prayer of the dead Israelites 2 Macchab. 14.15 And Onias spake and said This is a lover of the brethren who prayeth much for the peoplâ— to wit Ieremias the Prophet of the Lord. Answ. 1. As for the testimonies cited out of Baruch and the booke of Macchabees they prove nothing because they are no books of Canonicall Scripture 2. The other testimonies are impertinently alleaged for in the first Moses maketh no mention of the prayers which Abraham Izhak and Iakob should make for the people but of the covenant which the Lord made with them In the other of an hypotheticall and conditionall proposition they make a categoricall and absolute affirmation The text is If Moses and Samuel stood they inferre that Moses and Samuel did stand Simler But it may better be answered that if these were alive among the people to stand before the Lord for them in prayer c. as see the like Ezech. 14.14 Though these three men Noah Daniel and Iob were among them they should deliver but their owne soules by their righteousnesse 3. The Saints doe pray unto God by their generall wishes and desires as wishing that the Kingdome of God were accomplished as Revel 6.10 The soules under the Altar crie with a loud voyce saying How long Lord c. doest thou not judge and avenge our bloud But our particular necessities they are ignorant of and so doe noâ— make particular requests for us therefore the argument followeth not they pray by their generall desires for the Church Ergo they pray for us in particular 4. Seeing that the Romanists doe hold that the Patriarks and Fathers of the old Testament were in Limbo which they make a member or part of hell they doe contradict themselves in making them mediatours and intercessours in heaven 2. Argum. The Angels they say know our affaires and pray for us As Zachar. 1.12 The Angell of Iehovah answered and said O Lord of hosts how long wilt thou bee unmercifull to Ierusalem c. Therefore it is lawfull to pray to the Angels Answ. 1. That the Angels doe report our affaires unto God and so may make relation of our prayers and words also as of our other gests and acts unto God as the Lords messengers and ministers we will not denie but that they make any particular requests for men the Scripture no where speaketh and we are not bound to beleeve the relation of our prayers unto God is one thing and mediation and intercession is another 2. That Angell of Iehovah which prayed for Jerusalem was the Lord Christ who maketh intercession for his Church unto whom the rest of the Angels returne their message vers 11. who is also called Iehovah vers 20. 3. Neither doth it follow if it could bee proved out of Scripture that the Angels prayed foâ— us that we are to pray to them because they are not alwayes present to heare us and we are forbidden in Scripture to worship them Revel 22.9 and therefore to pray unto them which is a part of divine worship 3. Argum. The Saints that are living doe one pray for another much more the Saints being dead because their charitie is more perfect and seeing there is a communion of Saints as of the living so also of the dead which communion being not in faith and hope whereof there is no more use with them that are at rest it remaineth it is in charitie As therefore we may request the living to pray for us so we may pray the dead also to entreate for us Answer 1. The argument followeth not for the Saints alive doe one know anothers necessitie so do not the
our edifying to applie himselfe to our capacitie but in making such images there is no such edifying or building of faith but rather the contrarie the corrupting and destroying of it 3. There is no adoration or worship tied unto these words as there is unto such images Vrsin 2. Object God hath manifested himselfe in humane shape as to Daniel chap. 7. therefore it is lawfull for us to make the like representations of him Pâ—larg Answ. 1. The argument followeth not we may in like manner speake of God as the Scripture speaketh but to devise other signes to represent God than he himselfe hath appointed we may not God may manifest himselfe how it pleaseth him but man must not presume further than hee hath warrant from God so to speake of God as the Scripture doth is not forbidden but to make an image of God is prohibited therefore they are not alike Simler 2. Those manifestations of God had a promise of his presence but to attribute so much unto an image were plaine Idolatrie 3. Those visions were but for a time so long as it pleased God by such meanes to manifest himselfe and therefore there was no feare of any abuse Images are permanent and still in sight and so give occasion of Idolatrie Vrsin 5. Cont. Whether it be lawfull privatly to have the Image of Christ. SOme thinke that privatly to have the image of Christ it is not unlawfull so that we take heed of offence ne homines existeâ—â—ent nos illos adorationis causa habere lest men should thinke wee have them to worship Simler But I rather approve herein the judgement of Vrsinus who subscribeth to that decree of the 7. Synode held at Constantinople where it was decreed ne Christus pingeretur that Christ should not be pictured at all And the Synode yeeldeth this reason because Christ being both God and man the image of Christ must needs be a lying image which cannot expresse his Godhead So that either in such an image they divide the natures of Christ separating his Godhead from his humanity and so fall into the Nestorian heresie or else they must make the Godhead of Christ also circumscriptible and so with Eutyches confound his natures 2. Beside who seeth not that there is great perill of adoration in having an image of him who in that humane shape was worshipped The like danger there is not in having the private pictures of the Apostles and Martyrs for to their persons while they lived no adoration belonged 3. Eusebius Pamphilus hereof thus writeth unto Constantia the Empresse who writ unto him to send her the image of Christ who disswadeth her from it by this argument Quis gloria ejusmodi dignitatis splendores lucentes fulgurantes effigiare mortuis inanimatis coloribus possit c. Who can with dead and unlively colours expresse the shining beames of such great glory the glory of Christ which appeared in his humanity cannot be pictured Epiphanius writeth of the Carpocratites that they had certaine pictures made with colours and some of silver and gold quas imagines Iesu esse dicebant which they said were the images of Iesus and were made in the time of Pontius Pilate when Christ was among men these Images they kept secretly Cyrillus thus writeth to Theodosius lib. de rect fide Num tanquam hominem adorabimus Emmanuelem absit deliramentum hoc esset deceptio Shall we then worship Emmanuel as a man by no meanes for this were a great madnesse and deceit tamen imagines nihil nisi Christi corpus reprasenture possunt and yet images doe represent nothing but the body of Christ. Simler who seemeth to allow the private use of such images but not in publike but these reasons condemne all images of Christ in generall 6. Cont. Against the toleration of Images in Churches ANother abuse beside concerning Images is in tolerating them publikely in Churches though they be not adored and worshipped which is the errour of the Lutherans as Marbachtus thus delivereth his opinion Quod ad templa attinet servandum imaginum discrimen ut non quaelibet imagines in eis habeantur c. Concerning Churches a difference of images is to bee observed that not all images be there had but only those which have some godly instruction c. To the same purpose Osiander But that the very sight and spectacle of Images in the publike place of Gods service is dangerous and unlawfull it may thus appeare 1. Such images set up in the place of Gods service are an occasion of Idolatry for mans heart being naturally corrupt and prone to Idolatry by such objects is nourished in errour And therefore Hezekiah when hee saw the brasen Serpent to be abused to Idolatry did breake it in peeces and so tooke away the very occasion of stumbling Augustine saith to this purpose Cum idola his locantur sedibus honorabili sublimitate ut à peccantibus immolantibus attendantur ipsa similitudine animatorum membrorum c. afâ—tâ—iunt infirmos animos When as Idols are set in such places of honour aloft that they may be beheld of those that pray and offer by the very likenesse of humane parts they doe affect the mindes of the weake Epistol 49. ad Dardan 2. Images set up in the Church for the people to gaze upon doe winne away their minde from celestiall cogitations therefore as the Prophet David saith Turne away mine eyes from regarding vanity Psal. 119.37 so all such vaine objects should be removed from the peoples sight The ancient Romanes would have no Images in their Churches that the worship of God might bee more pure And the Lacedemonians would allow no pictures in their Courts and places of assembly lest the beholding of them might have withdrawne the Senatours mindes from thinking of the affaires of the Common-wealth Simler 3. The weake are offended by such Images the superstitious and obstinate confirmed in their errour they which are without as the Turkes and the Jewes are by this meanes hindred from embracing Christianity 4. It is directly against the Commandement to make any image to represent God by therefore it is unlawfull also to keepe or retaine them Vrsin 5. The Lord commandeth all such Idols to be broken downe Exod. 23.24 and 34.13 And the good Kings in Scripture are commended for destroying and pulling downe of Idols as Asa Iehu Hezekiah Iosias Vrsin The contrary objections for the toleration of Images in Churches answered 1. Object MOses caused Cherubines to be made over the Arke and a brasen Serpent for the people to looke upon Salomon made the images of Oxen in the Temple for the brasen Laver to stand upon therefore it is Lawfull also to have Images now Answ. 1. These images had Gods speciall commandement who giveth lawes to others not to himselfe but sometime commandeth things beside the generall law as hee did the Israelites to carry away the goods of the Egyptians 2. These images were not in the
Judges and pervert their words then it is not safe to receive any gift in that kinde which is given for the furtherance of ones cause No it is not lawfull for a Judge to take a gift to give right judgement Nam de vendâ—tione justi judicii veniretur ad venditionem nequissimi Lest from selling of just judgement they should fall to sell unjust judgement Tostat. And as it is unlawfull to sell justice so it is also to buy as S. Paul might have beene delivered for a reward Act. 24.25 but he chose rather to answer at Rome And in the ancient Church they were noted which did give money for their liberty that they might not be compelled to be present at the Gentiles idolatrous sacrifices Simler 4. So then howsoever the Canon law and the practice of the Church of Rome doth tolerate small gifts yet it is the safest way not to accept of any at all And herein the ancient Romane lawes are to be preferred which as is extant in their 12. Tabulae capite puniendum Iudicem c. did decree that Judge to be punished with death which tooke money to give sentence in a cause Dioclesian also made a Law that a sentence pronounced by a corrupt Judge ipso jure infirmam esse by the Law should be void and to be suspended by appeale Lystat being asked why he received not gifts of the Messerians answered Quia in lege justitiae peccatur Hee should have offended against the Lawes of justice Innocentius also hath a good saying speaking of corrupt Judges Vos non attenditis merita causarum sed personarum non jura sed munera non quod ratio dictet sed quod voluntas affectet non quod licâ—at sed quod lubeat c. pauperum causam cum mora negligitis divitum causam cum instantia promovetis c. You doe not consider the merit of the cause but of the persons not right but gifts not what reason enditeth but what will affecteth not what is lawfull but what you list c. the cause of the poore you neglect by delaying the cause of the rich you are diligent in promoting therefore Tostatus here resolveth and concludeth well that howsoever the Canons doe tolerate the receiving of small gifts yet it is better Si volunt effugere conscientiae scrupulum ut nihil omnino accipiant If they will avoid the scruple of conscience that they take nothing at all 5. A gift then is of great force it prevaileth much as the Wise-man saith in the Proverbs chap. 17.8 A reward is as a stone pleasant in the eyes of them that have it it prospereth whither soever it turneth As a precious stone shineth every way so a gift is available to any purpose Gifts doe much hurt in private matters as Amphiarans wife being corrupted with a precious jewell betrayed him and Procris chastity was overcome with a gift but in publike affaires gifts doe much more hurt as well in civill as Philip King of Macedonia non tam armis quam auro expugnavit libertatem Graecia did not so much by force and armour as by gifts and treasure overthrow the liberty of Greece As also in Ecclesiasticall matters where simonie doth as much hurt as bribery in the Common-wealth for they which by corrupt meanes attaine to the great preferments of the Church must needs also corruptly administer the same Aâ— the Prophet Ezechiel noteth the false Prophets which for handfuls of barley and peeces of bread did prophesie false things chap. 13.18 Simler Therefore seeing the Spirit of God hath set it downe that gifts and bribery doe corrupt and blinde Nimia eorum est impudentia c. They are very impudent and shamelesse that will make their boast notwithstanding that though they receive gifts they can give right judgement Gallas QUEST XVII Why strangers are not to be oppressed in judgement Vers. 9. THou shalt not oppresse a stranger 1. Some thinke that this is a repetition of the former Law chap. 22.21 Thou shalt not doe injury to a stranger that it may appeare quanta cura domino sint peregrini c. how carefull God is of strangers Lippom. And because the Israelites were given to be inhumane and hard toward strangers as the Jewes are to this day that contemne all people beside themselves the Lord saw it necessary often to inculcate this precept Simler But rather I thinke with Cajetane and Gallasius that this is a new Law Illud communiter hoc specialitèr datur judicibus testibus accusatoribus That was given in generall this in particular to Judges witnesses accusers 2. And to this end God so provided in his wisdome that the Israelites and their fathers should be strangers and sojourners in other countries as in Canaan and Egypt ut captivitatis peregrinationis miseriam discerent to learne by experience what the misery of captives and strangers was that they might the better know how to have pity on the like Nemo libentius hospitem sine tecto suo introducit hospitio c. No man more willingly receiveth him into his house that wanteth lodging than he that was sometime without lodging himselfe no man sooner feedeth the hungry and giveth the thirsty drinke than he that felt hunger and thirst himselfe c. August 3. And whereas it is added You know the heart of a stranger the meaning is how full of care and griefe they are that you need not afflict them more Simler that they are destitute of friends and had need to be so much the more pitied Tostat. and seeing strangers are no inhabitants but such as passe thorow the country they should not be stayed nor hindred ut iter suum posset exequi that they may finish their journey Lyran. You know also by your selves their hearts how ready they are to call unto God for helpe against their oppressors as you did in Egypt Simler QUEST XVIII Of the divers festivals of the Hebrewes Vers. 10. SIx yeeres thou shalt sow thy land c. The Hebrewes had divers kindes of festivall dayes which all tended to the honour of God Now impendimus honorem Deo c. wee doe give honour unto God either for an eternall benefit and so they had juge sacrificium every dayes sacrifice or for some temporall which is either generall as of our creation in remembrance whereof they kept the seventh day holy or of our preservation ideo erat festum Neomemae therefore they kept the feast of the new Moone every moneth or speciall as of some speciall benefit and deliverance in remembrance whereof they had their festivals of weekes as Pentecost of moneths as the seventh moneth of yeeres as the seventh yeere and the seventh seventh yeere which was the Jubile Thomas QUEST XIX Why the land was to rest the seventh yeere Vers. 11. BVt the seventh yeere thou shalt let it rest c. 1. The land is said to rest in two respects First in a metaphoricall sense as we are
Ecclesiam illuminet from above doe lighten his Church Calvine 7. As the six branches doe make one bodie with the shaft so Ministri in Christo concordiae studeant Ministers in Christ must studie for concord Osiand 4. Places of Doctrine 1. Doct. Of the divine nature of Christ. Vers. 9. ACcording to all that I shall shew thee so shall they make the forme of the Tabernacle c. As God appointed the forme and fashion of the Tabernacle but the matter thereof was offered by the Israelites So Christ tooke his humanitie from among men Divinitaâ— quae mera forma est à Deo patre ab atâ—rno genita est but his divine nature which is as the forme was begotten of God his Father from all eternitie Simler As touching his humanitie the Apostle saith For as much as the children were partakers of flesh and bloud he also himselfe tooke part with them Of his divine and everlasting being the Evangelist speaketh In the beginning was the Word and the Word was with God and that Word was God Ioh. 1.1 2. Doct. God will not be worshipped with will-worship FUrther it is hence gathered Forma Tabernaculi non relicta est hominum arbitrio c. The forme of the Tabernacle is not left to the will of man no not to the judgement of Moses to teach us that God will not be served with will-worship according to the devices and inventions of men but as he himselfe hath prescribed Pelarg. Piscatâ—r So our blessed Saviour alleageth in the Gospell out of the Prophet They worship me in vaine teaching for doctrines the commandements of men Mark 7.7 3. Doct. Of the ministerie of Angels Vers. 18. THou shalt make two Cherubims of gold Which sheweth that God useth the ministerie of Angels in protecting of his Church Piscator As the Apostle saith Are they not all ministring spirits sent forth to minister for their sakes that shall be heires of salvation Heb. 1.14 4. Doct. Our sinnes are covered in Christ. Vers. 21. ANd thou shalt put the Mercie seat upon the Arke This Mercie seat signifieth Christ that as it covered the Arke where the tables of the law were kept so our sinnes which are discovered by the law Tecta sunt operculo illo gratia reconciliationis are covered by that covering of grace and reconciliation as it is in the Psalme Blessed is he whose wickednesse is forgiven and whose sinne is covered Psal. 32.1 Borrh. 5. Places of Controversie 1. Confut. Against the sumptuous decking and adorning of Churches Vers. 3. THis is the offering which you shall take of them gold and silver This is no warrant now because the Tabernacle in the old Testament was adorned with silver and gold and other precious things that now the Temples of Christians should be set forth with such ornaments Vbi enim verbum ubi mandatum Where have they any word or warrant for these things as Moses had then Gallas The houses of prayer are to bee reverently kept and decently set forth but superfluous and sumptuous ornaments doe not beseeme the house of God he looketh not to faire and beautifull Churches but unto the humble and contrite heart as the Prophet saith Isa. 66.2 2. Confut. Against the Manichees who refused the old Testament Vers. 8. THat I may dwell among them The Manichees who tooke exception to the old Testament said that herein it was contrarie to the New that God should dwell in houses made with hands whereas our Saviour saith in the New Testament that heaven is Gods seat and the earth is his footstoole Matth. 5. there can be then no house made for God to dwell in This objection Augustine returneth upon them againe shewing that this testimonie is first alleaged in the old Testament Heaven is my throne earth is my footstoole where is that house that you will build for me Isa. 66.1 And therefore therein the old Testament and new concurre that God dwelleth not in Temples made with hands and yet both in the old and new Testament God is said to have his house therefore he concludeth Adaliquam significationem in utroque testamento accipi c. that is so said and taken to signifie some other thing c. God then is said to dwell in the Tabernacle not because any place can comprehend his Majestie but because there it pleased him by some visible signes to manifest his presence 3. Confut. Against the superstitious opinion of the vertue of ceremonies Vers. 22. THere will I appoint with thee Though the Arke were the place where the Lord revealed himselfe and shewed evident signes of his presence yet the Israelites were too superstitiously afterward addicted to the externall ceremonie and thought themselves sufficiently protected if the Arke were with them As in Heli his time when they brought the Arke into the campe they thought themselves sure of the victorie against the Philistims but the Lord caused both them and the Arke to come into their enemies hand to teach them to lay aside all carnall confidence and to seeke unto the Lord. As the superstitious Israelites in this respect abused the Arke so the Romanists put their confidence in their breaden god consecrated host going with it in procession and carrying it about in the fields But this is to attribute too much unto signes Simlerus 4. Confut. That Moses Arke is not at Rome in S. Iohn Laterans Church THis Arke which Moses made the author of the Scholasticall historie thinketh to bee in Rome in the Church of S. Iohn Lâ—teran under the Altar there and by that supposed evidence would prove that the Arke was not made according to the measure of the Geometricall cubit But Tostatus sheweth that not to be so because it is mentioned 2 Maccab. 2. how Ieremie hid the Arke in a cave which afterward could not be found This authoritie presseth them because they hold the first and second books of the Macchabees to be canonicall And howsoever it standeth for the truth of this report it is evident that the Arke was lost before or in the captivitie of Babylon and that the second Temple built after the captivitie never had it By this then it appeareth what small credit is to bee given unto those relikes which are so much boasted of in the Papall Church 5. Confut. Against the erecting and setting up of Images Vers. 22. BEtweene the two Cherubims The idolatrous Romanists have no warrant from hence for their Images which they set up to be adored in their Churches 1. Moses had Gods commandement to doe it they have no such direction 2. That was a time of figures and ceremonies and typicall representations but now in the cleere light of the Gospell all such types and figures are ceased 3. Those Cherubims were not set forth publikly in the peoples view but kept in the most holy place whither none had accesse but the high Priest neither was it lawfull for any other Priest or Levite to gaze or looke upon it
nobis ab austro Because the light of the celestiall bodies commeth from the South Lyranus also hath the like conceit Quia motus planetarum c. because the motion of the planets which is from East to West in our hemisphere declineth from the equinoctiall toward the South and the table with the bread is set on the North because in the North part of the world is the plenty of corne and other fruits But the Apostle sheweth Hebr. 8.5 that these things served unto the paterne and shadow of heavenly things therefore they were not appointed to shadow forth these worldly and terrene things 2. Rather that allusion of Beda is to be received who saith that both these were placed without the vaile Quia in hac solummodo vita vel scripturis sanctis vel caeteris redemptionis sacramentis opus habemus c. Because only in this life wee have need of the Scripture and the Sacraments of our redemption in the next life which is signified by the most holy place we shall have use of none of these things And he further giveth this reason of the situation of them Latus meridianum antiquam Dei plebem significat quae prior lucem divinae cognitionis accepit c. The Southside signifieth the ancient people of God which first received the light of divine knowledge and therefore the candlesticke is placed on that side the North part signifieth the Church called from the Gentiles which last received the light of truth to this purpose Beda 3. But the Apostle who making mention of the candlesticke and table speaketh nothing of their situation or placing Hebr. 9.2 stayeth our curiosity that we should not seeke to draw every particular circumstance of the Tabernacle to a figurative sense QUEST XXVIII Wherein the first vaile and the second differed Vers. 36. THou shalt make an hanging for the doore of the Tabernacle of blew silke c. and fine twined linen wrought with the needle 1. Cajetane noteth foure differences betweene this vaile and the other described before vers 32. 1. That hung upon foure pillars this upon five 2. That had silver sockets this of brasse 3. That was of embroidered worke this wrought with the needle 4. That was set forth with Cherubim worke this was not 2. Iosephus thinketh that this vaile was magnitudine colore textura priori par like unto the former in largenesse colour and workmanship 3. The Latine Interpreter also in both places readeth opere plumarâ—i c. they should be of embroidered worke making no difference at all betweene the worke of the one and of the other 4. But I subscribe rather to Montanus opinion that the other vaile was wrought with Cherubs this was not but with other pictures of flowen branches and such like and in them both there was needle worke and the same manner of art and workmanship The first phrase maghaseh cosheb is referred to the skill of the workman it must bee wrought curiously artificially Oleaster Iunius The second phrase maghaseh rocem with embroidered worke or of divers colours is referred to the worke it selfe which was nothing else but cloth embroidered with divers colours which the Italians call rechamar after the Hebrew word the Spaniards brosâ—aar so is it taken Iud. 5.30 tzebaghim ricmah embroidered with colours which kinde of working because it was first found in Phrygia was called opus Phrygionicum Phrygian or embroidered worke as Montanus and Iunius translate such as they made their flags and streamers of which they hung upon the masts of the ships Ezech. 27.7 è bysso berimach of silke or fine linen so embroidered brought out of Egypt Oleaster It is not like they used needle worke about their sailes So then neither was this vaile altogether divers both in the fashion of the worke and the manner of workmanship as Cajetane not altogether the same as Iosephus But there was this difference that the one was wrought with Cherubims the other without as by this it may be conjectured that although they were both made of the same matter yet not after the same manner of curious worke because the pillars of this vaile had sockets of brasse the pillars of the other of silver and so in the rest it is like that this vaile was not altogether so costly wrought as the former QUEST XXIX Why the first vaile had no Cherubims as the other THe reasons also why the first vaile differed from the second both in manner of worke without Cherubims and in number of pillars were these 1. Because this outward vaile was open to the view and sight of the people therefore God thought it not fit it should be made with the picture of Cherubims lest it might have beene an occasion unto that weake and inconstant people of idolatry within whither the Priests only came were the pictures of the Cherubims to be seene in the curtaines and vaile because they were not so apt to be entised by the view of them as the people But the Cherubims which were made of gold and not only expressed in colours were kept in the most holy place even from the sight of the Priests also the high Priest only excepted because they had the most lively representation and image of Angels in humane shape and were so much the more dangerous Tostat. quaest 1.2 This outward vaile had five pillars whereas the other had but foure not because it was wider than the other for the Tabernacle was but of one breadth ten cubits from side to side but by reason that the outward vaile lay open to the winde and weather it had the more pillars to strengthen it Tostat. As also because they might enter in more than in one place the pillars were encreased whereas the other vaile was not often opened but once in the yeere for the high Priest to enter to make attonement for the people Siml 3. Beda also thinketh that beside these five pillars there was a great barre or beame that went from side to side in the doore of the Tabernacle But no such thing is expressed in the text QUEST XXX What vaile of the Temple it was which was rent in the passion of our blessed Saviour NOw it is also a question seeing here mention is made of two vailes one which hanged before the holy place the other before the most holy whether of these two vailes was rent in sunder in the passion of our blessed Saviour 1. Thomas thinketh that exterius velum scissum fuit it was the outward vaile of the Temple which was rent and his reason is this because the outward vaile did signifie the hiding of those mysteries which belonged unto the Church which were revealed by Christ the other signified velationem mysteriorum coelestium quae nobis revelabuntur the vailing of the celestiall mysteries which shall be revealed in the next life and these remaine vailed still But this reason grounded upon his owne conceit and collection is of no great force 2. Tostatus
Hexapla in Genesin Exodum THAT IS A sixfold commentary upon the two first Bookes of Moses being GENESIS and EXODVS WHEREIN 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 And 10. The Hebrew originall Together with a sixfold Vse of every Chapter shewing 1. The Method or Argument 2. The divers readings 3. The explanation of difficult questions and doubtfull places 4. The places of doctrine 5. Places of confutation 6. Morall observations In which worke about three thousand Theologicall questions are discussed above forty Authors old and new abridged and together comprised whatsoever worthy of note either Mercerus out of the Rabbines Pererius out of the Fathers or Marlorat out of the new Writers have in their learned Commentaries collected Now the fourth time imprinted with the Authors corrections before his death By ANDREW WILLET Minister of the Gospell of Iesus Christ. IOHN 5.46 47. Moses wrote of mee but if you beleeve not his writings how shall yee beleeve my words LONDON ¶ Printed by Iohn Haviland and are sold by Iames Boler at the signe of the Marigold in Pauls Church-yard 1633. Hexapla in Genesin THAT IS A SIXFOLD COMMENTARIE UPON GENESIS Wherein six severall Translations that is the Septuagint and the Chalde two Latine of Hierome and Tremelius two English the Great Bible and the Geneva Edition are compared where they differ with the Originall Hebrew and Pagnine and Montanus interlinearie interpretation TOGETHER WITH A SIXFOLD USE of every Chapter shewing 1. The Method or Argument 2. the divers readings 3. the explanation of difficult questions and doubtfull places 4. the places of doctrine 5. places of confutation 6. Morall observations WHEREIN ABOVE A THOVSAND THEOLOGICALL questions are discussed and is comprised together whatsoever worthy of note either Mercerus out of the Rabbines Pererius out of the Fathers Marlorat out of the new Writers have in their learned Commentaries collected Divided into two Tomes and published to the glory of God and the furtherance of all those that desire to read the Scripture with profit Now the third time revised corrected and with divers additions enlarged By ANDREW WILLET Minister of the Gospell of Iesus Christ. IOHN 5.46 47. Moses wrote of me but if you beleeve not his writings how shall ye beleeve my words AMBROS EPIST. 41. Deambulabat Deus in Paradiso c. nunc deambulat in Paradiso Deus quando Scripturas lego Paradisus Genesis in quo virtutes pullulant Patriarcharum Paradisus Deuteronomium in quo germinant legis praecepta God sometime walked in Paradise c. and now God walketh in Paradise when I read the Scriptures Genesis is a Paradise wherein the vertues of the Patriakes doe branch forth Deuteronomie is a Paradise wherein the precepts of the Law doe sprout forth LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1632. TO THE HIGH AND MIGHTIE RIGHT VERTVOVS AND MOST CHRISTIAN PRINCE King IAMES our dread Soveraigne by the grace of God King of Great Britaine of France and Ireland Defender of the Christian faith MOST gracious Soveraigne as under the shadow of your Highnesse great and mighty tree I meane your Princely and peaceable government the goodly beasts of the field honourable and great persons doe solace themselves so the fowles of heaven and the little birds doe sit and sing in the branches thereof and there build their neasts and lay their young and I among the rest have brought forth my implumed and unfeathered birds those imperfect workes which heretofore I have dedicated to your excellent Majestie and now this which wanteth but the wings of your Highnesse favour to flie abroad To your pious and sacred Majestie therefore I here present this absolute Tractate upon Genesis such as hath not beene yet in respect of the order matter and manner set forth vpon this booke wherein whatsoever questions of weight are discussed and other necessarie matters added as the short preface following sheweth This my third work to your highnesse I here in all humility exhibite and offer as an unfained pledge of our hearty joy for the joyfull entrance of this third yeare of your Majesties happy reigne This divine booke of Genesis as Ambrose advised Augustine to read the Prophesie of Isaias Augustine sendeth Volusianus to the Apostles writings I would commend in the first place as it is in order first to be read of all the Scriptures wherein are declared and set forth the beginning of the world and the progresse thereof the punishment of the wicked and rewards of the righteous so many examples and enticements to vertue such judgements and dehortations from sin and the same so lively and effectuall â—s if they were now presently done before our eyes as Augustine saith of this historie of Genesis I know not how but as often as it is read the hearer is so affected as though the thing were even now effected This worthy history containeth the space of 2368. yeares above halfe the age of the world from the first to the second Adam It insisteth principally in setting forth the life and acts of six honourable Fathers as starres among the rest Adam Noah Abraham Isaack Iacob Ioseph from all these your Majestie may receive somewhat with Adam who in Enos time when religion decayed taught his sonnes apart from the wicked to call upon the name of God your princely care must bee that you and your people as separated from the superstition of the world should worship the Lord more purely with Noah God hath raised you up to bring rest and comfort to his Church as another Abram the Lord hath made you an high Father as Isaack to procure joy and laughter to the Church as Iacob a supplanter of Popish superstition as Ioseph to adde what is wanting in the Church or Common-wealth Much bound unto God is this Church and Common-wealth for your Highnesse peaceable and religious government that whereas we for our sins had deserved with Israel neither to have King nor Church as the Prophet Hoshea saith We have no King because we feared not the Lord and againe in the same place the thorne and thistle shall grow upon their Altars yet the Lord in mercy hath blessed us with both We praise God for your princely vertues your worthy clemencie equity bountie piety which doe shine in your Majestie as the pretious stones in the King of Tyrus garment your gracious clemencie is as a cordiall unto this land which having remitted some great offences must needs passe by smaller trespasses If David pardoned Shemeis rayling he could not but forgive Mephiboseths negligence Your princely peace made abroad doth give us hope of a peaceable state at home as Davids favour toward Abner a reconciled enemie was a signe of grace to Barzillai an ancient friend what would we have