some may be dispensed withall and exempted from watching who may more necessarily bee employed for the common good for here although the letter of the law bee not precisely kept yet the intention of the Law-maker is observed which is to seeke and procure the common good So likewise 1. Universally the Lord himselfe neither will nor can dispense against his law as to make it lawfull to have other gods to take Gods name in vaine and such like for this were for God to denie himselfe to be just which were to deny himselfe but the Apostle saith God is faithfull and cannot denie himselfe 2 Tim 2.13 but to make it lawfull in generall to violate the precepts of the first and second Table were to denie his owne justice and so consequently to denie himselfe for God is most just yea justice it selfe and the law is a perfect rule of justice 2. Yet in the particular determinations of the law the Lord doth dispense as with Abrahams sacrificing of his sonne the Israelites robbing of the Egyptians the fornication of Ose the Prophet for the will of God which is most just and the right which he hath in the lives bodies and goods of men maketh these things lawfull being done by the Commandement of God which otherwise should bee unlawfull for as a man may use his Oxe or his Asse at his pleasure because they are ordained to his use so the Lord may doe with men take away their lives at his pleasure and that by a double right both because man by his sinne hath deserved to die and God as Creator may use the creature as it may best serve to his glorie And as a man may use his owne goods and that which is lent unto a man precariâ— freely and frankly during the pleasure of the lender he may when he will require againe so the earth being the Lords and the fulnesse thereof which he as it were lendeth unto man so long as it pleaseth him the Lord may justly at his pleasure transferre things from one to another So likewise in the third case of fornication like as matrimony maketh carnall copulation lawfull so the Lord may tale vinculum inducere by his commandement bring in and supplie the like bond as matrimonie is as when he commanded the Prophet to take him a wife of fornications Hose 1.3 the commandement of God made that lawfull which otherwise was unlawfull 3. But as God can make that which seemeth unjust to be lawfull and just so yet can he not make a just and good act to be evill and wicked as that he which worshippeth God aright doth evill or such like and the reason is because God by this meanes should bee contrarie to himselfe in commanding one so to worship him and yet to count him so worshipping him to doe evill Againe Impossibile est Deum facere quae non potest velle It is impossible for God to doe that hee cannot will now the Lord willeth none evill to be done therefore hee cannot make that which is good to be evill because he cannot denie himselfe who is onely good 4. Further a difference is to be made betweene the precepts of the first and secood Table God doth dispense with the precepts of the second which are referred to the good of our neighbour when he seeth it more to make for his owne glorie which is the chiefe end and scope of the duties of the first and second Table as when God commandeth to dishonour parents rather than to dishonour him and biddeth any kill and so in the rest but with the precepts of the first Table God dispenseth not because they are immediately referred to Gods glory for that were to consent to the dishonouring of himselfe And thus much for the answer to the first part of the argument Secondly it followeth not if God can dispense that therefore the Prelates of the Church may 1. Because the dispensation against a law must bee by as great authoritie as the law was first made by but the morall law grounded upon the law of nature was founded by the Author and Creator of nature and therefore by him onely and not by any else may it be dispensed with 2. As in naturall effects ordinarily there must goe before a naturall cause as a thing cannot be made hot unlesse fire or some other efficient cause of heat be put unto it so that the Pope himselfe cannot command a thing to bee hot but by such efficient cause of heat yet the Lord without any such mediate or ordinarie cause can make a thing hot by his infinite power supplying that cause himselfe so likewise in spirituall actions the Lord may supplie that which maketh the thing lawfull which man cannot doe unlesse some externall cause or circumstance doe concurre which maketh the act lawfull As to kill is an unlawfull act in it selfe neither can the Pope or any other make it lawfull to kill unlesse there be some cause that maketh it lawfull to kill as when the partie commanded to be slaine hath deserved to die But God to whom all men are debters and who is the Lord of every mans life may command to kill without any injustice although there be no such apparent cause or circumstance which should make that act lawfull 2. Object Further it is objected thus to restore that which is committed to a mans trust is a naturall dutie yet this is dispensed with when as a man refuseth to restore to a mad man his sword or weapon which he gave one to keepe so the Magistrate ordinarily dispenseth with that precept Thou shalt not kill when he commandeth malefactors to be slaine so the Macchabees dispensed with the Sabbath when they resolved to fight with their enemies upon the Sabbath 1 Macchab. chap. 2. as these precepts are dispensed withall by men so also may the rest Answ. 1. For the first instance there is in that particular case no dispensation against the law of nature for then by such dispensation it should bee made lawfull not to restore that which is committed to trust which cannot bee made lawfull by any dispensation for this were to crosse and overthrow the law of nature but not to restore a sword to a furious man is but a particular interpretation of that generall law of nature wherein the intent of that law is kept for it is agreeable to the law of nature to render whatsoever belongeth to another and the reason thereof is because it is just so it is lawfull by the same law nothwithstanding not to give unto a mad man his owne sword because it is just also the meaning and reason of the law is kept because the furious man would doe some hurt with his weapon and therefore to minister occasion and instruments unto his rage were unjust 2. In the other two particulars there is no dispensation but an interpretation rather or declaration of the law in the first that it is no murther when one is justly
of Esau. Hierome QVEST. V. Of the Plaine of Paran 7. THe Plaine of Paran c. This was the name both of a City and of that great vast desart Iun. wherein the children of Israel sojourned thirty eight yeares being of eleven dayes journey to passe thorow barren without water neither inhabited of man or beast and full of rocks and covered with deepe sand Perer. Vers. 7. They returned and came to En Mispat which is interpreted the fountaine of judgement so called because there the Lord judged the Israelites for their murmuring Hierome As also gave sentence against Moses and Aaron for their weaknesse and want of faith Numb 20.12 Iun. QVEST. V. Kadesh Barnea whether the same with Kadesh where Moses murmured KAdesh This is that place which is famous for Miriam Moses sisters buriall there Num. 20.1 whose monument Hierome saith remained till his time it was in the utmost borders of Edom ibid. vers 16. supposed to be the same with Kadesh Barne Perer. Afterwards it was called Rechem as Onkeles the Chalde Paraphrast readeth Num. 13.27 Iunius Great question there is among the Hebrewes whether Kadesh Barnea mentioned Deut. 1.2 were the same with that Kadesh where Miriam died Num. 20.1 Ramban thinketh that there were two places of that name Kadesh Barnea was in the wildernesse of Paran from whence the spies were sent Num. 13.26 the other Kadesh was in the wildernesse of Sin Num. 33.36 But Rasi and Elias Orientall take them to be all one and make the desart of Sin to bee part of the great vast wildernesse of Paran to the first subscribeth Mercerus to the other seemeth Iunius to incline the latter I thinke more probable for the Kadesh where Miriam was buried and Moses murmured was in the confines of Edom Num. 20.16 so also Kadesh Barnea was not farre from Mount Seir Deut. 1.12 which was in the Countrey of Edom. And in this place Kadesh is the same with En Misphat so called not because of the judgement of the Kings in that place as Mercerus conjectureth but of the judging of the Israelites because there they murmured this Kadesh is here described not to be farre from Mount Seir and the Plaine of Pharan The Amalekites were so called afterward of Amaleke the nephew of Esau Gen. 36.12 these were they which fought against Israel Exod. 17. and were destroyed by Saul 1 Sam. 15. Hazezon Tamer the City of Palmes for so tamar signifieth which was named afterward En gaddi Hierom Iunius QVEST. VI. How the King of Sodome and Gomorrhe fell into the slimie pits Vers. 10. THe Kings of Sodome and Gomorrhe fell there c. 1. These were not empty pits as some Hebrewes thinke out of the which they used to digge slimie earth but they were full of slime and brimstone for otherwise it had beene no danger to fall into them 2. These two Kings did not fall in by chance as they fled away for they could not be ignorant of the ground 3. Neither did they willingly cast themselves in as Ramban thinketh to decline the force of the battell but they were forced as they were chased to fall into them 4. Neither were these two Kings preserved by miracle there and afterward taken out by Abraham as the Hebrewes imagine for the King of Sodome came forth to meet Abraham vers 17. he stayed not till he tooke him out 5. Neither is it like that the King of Gomorrhe as Ramban thinketh died there seeing the King of Sodome that was in the same danger escaped 6. Nor yet need we to say that these Kings armies there fell but they themselves fled away For this is contrary to the text 7. But it is most like that these slimie pits were not full of water but of that kinde of earth so that they which fell into them might escape with their life The other three Kings which are not mentioned might bee of that number that fled to the mountaines and so were reserved to a greater judgement Mercer QVEST. VII Of the messenger that brought Abraham word Vers. 13. THen came one that had escaped c. 1. The Jewes doe but trifle in saying that this was Og King of Bashan that escaped when the Amorites were slaine 2. Neither is it evident whether this messenger were a godly and faithfull man Calvin 3. It is like he might be some of Lots domesticall servants or one that was acquainted with Abraham and Lots kindred because he onely reported the newes concerning Lot Muscul. 4. Some Hebrewes thinke that the enemies which had taken Lot sent this messenger of purpose that Abraham also comming to rescue Lot might bee taken but that is unlike QVEST. VIII Whence Abraham was called the Hebrew TO Abraham the Hebrew 1. The Hebrewes were not so called of Abraham â—s Artapanus thinketh in Eusebius for how could Abraham give a name to himselfe and Abraham beginneth with Aleph Hebrew with Aain 2. Neither was Abraham so called of Haber or gnabar because he did first come over the river which name was therefore as Chrysostome thinketh by prohecie given to Abraham foreseeing that hee should goe over Euphrates to Palestina Of this opinion also are the Septuagint Origen Rupertus that Abraham was so called à transitu of his going over 3. But the Hebrewes were so called of Heber of which opinion are Hierom Iosephus Eusebius Augustine with others the reasons thereof are these 1. If Hebrew came of Haber rather than Heber the word should have beene Habrew rather than Hebrew 2. The Hebrewes doe end their names of Nations and kindreds in Jod as Iuhudi Amaleciâ— therefore this name Hibri which signifieth an Hebrew is most like to be derived of the proper name Heber sic Eugubinus 3. But Augvstines reason is best who thinketh that Sem is said to be the father of all the sonnes of Heber Gen. 10.21 because the elect people of the Hebrewes câ—me of him 4. This also may be added that seeing the Hebrew language was named of Heber because it was preserved in his family when other tongues were divided that from thence also the Nation should be so called 4. But where it is objected that many nations beside came of Heber that are not called Hebrewes they only kept the name of Heber that continued in Hebers faith and though Abraham be not called Hebrew before he came over the river into Palestina so neither is he called so immediately upon his passage and the reason hereof may be because till Abraham was called the Sripture maketh no mention of his former acts Perer. QVEST. IX Of Abrahams confederacie with men of a divers faith Vers. 13. WHich were confederate with Abraham The question here is whether it were lawfull for Abraham to make league with these Amorites being of a divers faith The answer is 1. They sought it of Abraham as did also Abimelech because they saw that the Lord was with him and therefore they desired his friendship Abraham sued
Isaack did for his mother who was not comforted over her death till he married Rebeccah Genes 24.67 Neither need it move any question whether this Keturah were of the daughters of Canaan for seeing Isaack of whom the promised seed should come was provided for Abraham for this second of-spring which he knew should not increase the people of God was not so carefull to decline marriage with Canaan Tostat. Mercer QUEST V. Of the names and countries of Abrahams sonnes by Keturah Vers. 2. WHich bare him Zimramâ— Iosephus thinketh that some of these inhabited the region Trâ—glodytis in Africa which cannot be because they were sent to inhabit the East countrie vers 6. as most of them had their seat in Arabia foelix as may appeare by the remainder of their names as Zimram gave the name to Zamram in the region of the Cinedocolpites in Arabia foelix of Iocksan was named the towne Camasa in Syria palmyrins Iun. ex Ptolom 5. Geograph Medan Midian of Medan tooke the name the towne Madiania in Arabia foelix Iun. and the country Madianaea on the south of Arabia Hieron of Midian the country Madianitis had the name in the borders of Arabia petraea Therefore Pererius is in an error which thinketh these two all one country and confuteth Hierome for distinguishing them in 25. Gen. numer 19. Of this Midian came the Midianites of whom was Balaam which gave that wicked counsell against Israel from hence Moses had his wife who is also called a Chusite or Aethiopisse for there were two countries called Chus or Aethiopia one eastward which was Arabia another the occidentall Aethiopia in Africa beyond Egypt Perer. These Madianites were also called Ismaelites Genes 37.25.28 Iud. 7.33 8.24 because they were in their dwelling dispersed and mingled among the Ismaelites being yet of a divers kindred and originall the one of Agar the other of Keturah Ishbak the founder of Laodicea Scabiosa in Suria of Shuah came the Saccai inhabiting the East part of Syria by Batanaea Iun. vers 3. Sheba There were three almost of this name one the son of Chus Gen. 10.7 a people inhabiting neere to Persia another Sheba of Iocktan of the posterity of Sem Gen. 10.38 who are thought to inhabit India the third is Sheba of Keturah in Arabia deserta Perer. Iun. Dedan There was another Dedan the son of Raamah son of Chus Gen. 10.7.1 These were two divers people as appeareth Ezech. 27.15.20 where two nations are rehearsed with their divers merchandise 2. Neither of these could inhabit so far as Aethiopia in Africa as Hierome supposeth for being so far remote they could have no traffike with Tyrus as the Prophet sheweth Ezech. 27.3 It is evident that the Dedaneans were not farre from the Idumeans Ier. 49.7 8. Perer. of this Dedan seemeth to take name Adada in Syria Palmirenâ— Iun. Vers. 4. The sonnes of Midian Ephah These two countries are joyned together by the Prophet The multitude of camels shall cover thee the dromedaries of Midian and Epha Isa. 60.6 and Hierome saith that these two are countries beyond Arabia which abound with Camels the whole province is called Saba Hier. liâ— 17. in Isaiam Hepher Of him Iosephus would have Africa so called which is not like seeing all these are said to dwell in the East countries and yet there is no great probability that it should be called Africa of Afer the son of the Lybian Hercules Perer. The rest of the posterity of Keturah either were no founders of severall nations or their seats are unknowne only this generall direction we have that they setled themselves towards the East in Arabia or Syria not farre off one from another QUEST VI. Of what goods Isaack was made heire and why Vers. 5. ABraham gave all his goods to Isaack 1. Abraham had no lands or possessions to give to Isaack for he possessed nothing but certaine wels of water and the grove which he planted in Beershebâ— Gen. 22. and the double cave which he bought of Ephron 2. They were therefore moveable goods as they are called which Abraham gave to Isaack as sheepe beeves silver gold maid servants men servants wherein Abrahams substance consisted Gen. 24.35 Abraham was greatly encreased in all these things 90. yeares before his death when Lot and he for their greatnesse were constrained to divide housholds Gen. 13. and such was Abrahams greatnesse that even kings as Abimelech desired his friendship Gen. 21. 3. Hee made Isaack heire of all this both because he was the sonne of Sarah his first and chiefe wife and because God had declared Isaack to be Abrahams heire Perer. QUEST VII The difference of lawfull and unlawfull copulations in Abrahams time Vers. 6. TO the sonnes of the concubines Wee see then in Abrahams time there was a difference betweene wives and concubines and that all copulations were not lawfull as Cicero noteth that in the beginning there was a time when men lived as beasts c. nemo legitimas viderat nuptias 〈◊〉 certos quispiam inspexerat liberos c. no man knew what lawfull marriage was nor did acknowledge his owne children Cicer. in prooem de invention Well might this brutish fashion be received among the heathen but in the church of God among the faithfull it was not so but even then when as yet no positive lawes were made to restraine unnaturall lusts and unlawfull conjunctions in marriage they were a law to themselves and made a great difference betweene honest marriage and unhonest lust 1. In Abrahams time it is evident that there was a distinction betweene a wife and a concubine Sarah was Abrahams wife Hagar his concubine hereof more shall be said in the next question 2. They made a difference betweene marriage with a free woman and a bond-woman as Hagar the bond-woman with her sonne was cast out 3. That age discerned betweene matrimoniall acts and adulterous Abimelech confesseth adulterie that is commixtion with another mans wife to be sin Gen. 20. 4. Another difference was made betweene marriage and fornication Gen. 34.32 Should he use our sister as a whore so the sonnes of Iacob answered their father 5. Betweene lawfull marriage and unlawfull copulation with the fathers concubine or sonnes wife as Ruben was accursed because he lay with Bilha his fathers concubine Gen. 35.22 and Iudas having committed the like fault with Thamar his daughter ignorantly would doe it no more Gen. 38.26 6. A great difference they made betweene voluntary commixtion and violent forcing therefore Simeon and Levi were incensed against the Sichemites because Sechem had forced their sister Gen. 34.2 Perer. QUEST VIII The difference betweene a wife and a concubine NOw whereas Keturah seemeth to be reckoned among Abrahams concubines yet was she indeed Abrahams wife as she is called Gen. 25. 1. Neither in that sense Abrahams concubine as Hagar was 1. There are foure principall differences betweene a wife and a concubine the wife was taken solemnly with
puritie of the bodie Indumentum enim animae corpus quodam modo est For the bodie is as it were a garment to the soule Raban Vestimenta lavare est opera mundare To wash the garments is to cleanse the works Vestimenta lavare est conscientiam vera fide imbuere to wash the garments is to endue the conscience with faith Lippom. By the washing of the garments is understood Cast it as mentis corporis The chastitie both of bodie and minde Gloss. interlin See more hereof before quest 15. 3. Some thinke that they washed their garments with that purifying water which was made of the ashes of the red Cow prescribed Numb 19. But that is not like for that water was to bee sprinkled against the Tabernacle which was not yet made and Eleazar was to take of the bloud of the Cow with his finger c. But neither Eleazar nor Aaron his father were yet consecrated to the Priesthood therefore they washed their garments with no other than common water at this time Tostat. quaest 9. in 19. cap. QUEST XXIX Why they are commanded not to come at their wives Vers. 15. ANd come not at your wives c. 1. The Latine tanslator readeth Come not neare your wives but your is not in the originall yet it well expresseth the sense for at no time was it lawfull to come neare unto other mens wives Lippom. Some thinke that hereby is meant that wee should not come neare Alicui carnali voluptati vel mundana Any carnall or worldly pleasure when we come neare unto God Gloss. interlin Indeed by this one particular inhibition of one carnall pleasure by the like analogie all other were forbidden but there is a literall inhibiting also of companie and societie with their wives 3. Some give this sense Conjux hîc sensuâ— intelligitur c. The wife is here understood to bee the sense which is joyned unto our nature c. Gregor Nyssen ex Lippom. And so we are bidden to lay aside all carnall sensualitie when we appeare before God But this is to goe from the letter of the text 4. Some make it onely a morall precept that men should abstaine even from lawfull things when they present themselves before God as the Apostle requireth the like of the married couple to abstaine for a time that they may give themselves to fasting prayer 1 Cor. 7. Hieron Rupert Galas but this being a legall injunction contained a further reason than is enforced now in respect of those times 5. So that beside the morall equitie even from lawfull pleasure which bindeth now also in the abstinence for a time from the marriage bed upon occasion of more fervent and extraordinary prayer Marbach there was then also a Legall kind of impuritie and pollution even in the lawfull use of marriage which came by the issue of seed Lavit 15.18 from which kind of Legall pollutions the people were to be sanctified and cleansed at this time Oleaster 6. But that saying of Lyranus is somewhat harsh Licet matrimonialis actus sit licitus tamen annexam habet quandam turpitudinem c. Though the act of the matrimonie be lawfull yet it hath annexed unto it a kind of filthinesse which is excused by the good things in marriage But the Apostle speaketh otherwise That marriage is honourable c. and the bed undefiled Hebr. 13.4 There is then in the undefiled marriage bed no filthinesse or uncleannesse But that other assertion of Lyranus is not much to be misliked Habet annexam depressionem mentis c. It hath also annexed a certaine depression and abasing of the minde because of the vehemencie of carnall delight And therefore they were commanded these three dayes to be sequestred from their wives that their minds might wholly be weaned from carnall delight and bee fixed upon God QUEST XXX Why Moses maketh such an ample and full declaration and description of the Lords glorious appearing in mount Sinai Vers. 16. ANd the third day c. there was thunder and lightnings c. 1. Moses in many words describeth the comming of the Lord and his appearing in mount Sinai Cupiebat enim virpius quam amplissimis posset verbis c. For this godly man desired in the best manner he could to set forth the magnificence of the comming of the Lord. Ferus Sometime Moses goeth up sometime he commeth downe sometime he goeth up alone and another time Aaron with him and all this he doth Vt pararet Domiâ—â— dignum acceptabilem populum c. To prepare a meete and acceptable people for the Lord Lippom. 2. Beside this large description also delivereth Moses from all suspition of deceit and counterfeiting as though he had fained as other lawgivers among the Heathen that he had conference with God for first this preparation of the people against the third day then the talking of the Lord with Moses in the hearing of all the people which were divers hundred thousands doth shew the truth of this narration Lippom. And these prodigious and extraordinarie signes raised upon the suddaine to cleare Moses In serenâ— die subitò mons tenebris circumdatus c. On a suddaine in a cleare morning the hill was beset round with darknesse and fire burst forth of the middest thereof Gregor Nyssen As it is observed in the destruction of Sodom and Gomorrha by the rising of the Sun and shining upon the earth when Lot entred into Zoar Genes 19.23 that it was a goodly Sun-shine morning when it rained fire and brimstone upon those Cities QUEST XXXI Why it pleased the Lord in this terrible and fearefull manner to appeare with thunder and lightning Vers. 16. THere was thunder and lightning c. 1. Foure signes the Lord sheweth of his comming two were heard the thunder and the sound of the trumpet and two were seene the lightning and the thicke or darke cloud and these appeared in the top of the hill not all over for if the cloud had covered all the hill the people could not have discerned the smoake which was round about upon the hill Cajetan 2. It pleased God in this terrible manner to shew himselfe at the giving of the law for these reasons 1. Because the rude world doth onely esteeme of those things which are done with great shew and magnificence the Lord would in this glorious manner appeare Vt disceret populus cum magni â—stimare That the people should learne highly to esteeme of God 2. Commovit omnia elementa c. He moved all the elements that they might know that he had power over all 3. That the ignorant people might know a difference betweene the true God and the false gods whom the Heathen and especially the Egyptians worshipped that they could doe no such things 4. Vt populo carnali timorem incuteret c. To strike feare and terror into the carnall people that they which would not be wonne by love should be constrained with feare 5.
death The Romane lawes followed Moses president in punishing of adulterers so did some other nations beside The King of Babel burnt Zedekiah and Ahab two false Prophets with fire for committing adultery Ierem. 29.23 Among the Egyptians the man taken in adulterie was beaten with a thousand stripes the woman had her nose cut off Diodor. Sicul. lib. 2. cap. 3. The Germanes used to set the adulteresse naked before her kindred and cut off her haire and then her husband dâ—ave her before him through the street beating her with cudgels Cornel. Tacit. de morib German The Cumeans placed the adulteresse in the Market place upon a stone in open view that shee might be derided and scorned of all and then set her upon an asse and ever after shee was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an asse rider and the stone they abhorred as an uncleane thing Plutar. tom 1. in quastionib Graciâ— These or some other grievous punishment may be imposed upon the odious crime of adulterie where it is not recompensed with losse of life but to dallie with so great iniquitie and either to winke at it or to let it passe with a light and superficiall checke is displeasing to God and offensive to all good men See more of this question how farre Moses Judicials doe now binde 1 qu. generall in Exod. QUEST X. Whether it be lawfull for the husband to kill his wife taken in adulterie BUt whereas the ancient Romane lawes permitted the husband to kill his wife taken in adulterie as appeareth in the declamations of Seneca how a man having lost both his hands in warre comming home and taking his wife with another in adulterie commanded his sonne to kill them both and for refusing hee did abdicate and renounce him for his sonne Some would justifie this also as lawfull pretending the example of Phinehes that stroke the adulterer and adulteresse thorow at once Contra. 1. Though the ancient lawes did not punish the husband that killed his wife taken in adulterie yet that act was not thereby made lawfull but the law did therein beare with the just griefe of the husband 2. And though the lawes of men should tolerate it yet before God he committeth murther because he doth it in his rage and in his owne revenge 3. But the lastâ—r Romane lawes gave no such libertie for the man to kill his wife but onely the adulterer with whom shee is taken in her husbands house for by this meanes if men hated their wives they might seeke occasion to be rid of them and if he were a Noble personage with whom the woman was found it was not lawfull for the husband to kill him but only to keepe him foure and twentie houres prisoner at home untill he brought the witnesses 4. Phinehes example is altogether unlike for beside that he was stirred by the extraordinarie motion of the Spirit if this president should be followed it might be lawfull for any man to kill the adulterer and the adulteresse and not for the husband onely for both of these whom Phinehes killed were strangers unto him the man was of another tribe and the woman a Midiaâ—iâ—esse ex Simlerâ— QUEST XI Simple fornication whether a breach of this Commandement THou shalt not commit adulterie c. 1. Some are of opinion that simplex fornicatio single fornication which is soluti cum soluta of a single man with a single woman is not here forbidden Oleaster Hee granteth that fornication with a woman quae esset alteri vel omnibus exposita which was either defiled by another or common to many was forbidden to the Israelites as Deut. 22.21 Shee that played the where in her fathers house should be put to death but otherwise it was not in this Commandement therefore he thinketh adultery only to be forbidden according to the native signification of the word naâ—ph which signifieth only to commit adultery Contra. 1. But I rather preferre the opinion of Aben Ezrah a learned Rabbin who thinketh Oâ—â—em concubitum qui non est viri cum uxore sua hîc esse prohibitum That all companying with a woman beside of the man with the wife is here forbidden for seeing single fornication is against the Law of nature as Iudah before the Law was written adjudged Thamar for her whoredome to the fire Gen. 38. as Oleast himselfe confesseth it must also of necessity be held to be a breach of the Morall law which is grounded upon the Law of nature 2. And as for the use of the word Augustine well sheweth by the interpretation of our blessed Saviour Matth· 5.9 that even adultery is a kinde of fornication Hee that dismisseth his wife except for fornication causeth her to commit adulterie the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication which is taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adulterie Beza in hunc locum 2. But that single fornication even betweene parties both unmarried and unbetrothed is forbidden in this Commandement it shall bee manifested by these reasons 1. Augustine thus argueth 1. If that kinde of fornication be not forbidden here Vbi sit illa prohibita in decalogo utrum inveniri possit ignore Whether it can be found prohibited elsewhere in the decalogue I am ignorant c. But it is certaine that it is either forbidden here or no where in the morall law 2. Againe Si furti nomine bene intelligitur omnis illicita usurpatio rei alienae c. if under the name of theft is well understood all unlawfull usurping of other mens goods Profectò nomine moechiae omnis illicitus concubitus c. by the same reason also by the name of adulterie all unlawfull companie with a woman is forbidden August quaest 71. in Exod. 3. Further Augustine in another place thus reasoneth Say not Vxorem non habeo c. I have no wife and therefore I sinne not against her neither doe I covet another mans wife ad meretricem eo I goe unto an harlot In Deum pecccas cujus imaginem per diffluentias libidinis in te violasti c. Thou sinnest against God whose image thou hast violated in thy selfe by thy overflowing lust 4. Againe Dominus quiscit quid tibi utile sit uxorem concessit hoc pracepit hoc jussit The Lord who knoweth what is best for thee hath granted thee a wife that thou shouldest not wander in lust this he commandeth thee to doe if thou canst not containe thy selfe c. Therefore the fornicator in giving himselfe to lust and refusing the remedie which God hath appointed therein offendeth against God 2. Thom. Aquin. addeth these arguments 1. A rigno Dei non excluditur aliquis nisi per peccatum mortale c. one is not excluded the Kingdome of heaven but by a mortall sinne but fornication excludeth out of the Kingdome of God 1 Cor. 6.9 therefore it is a deadly sinne 2. Licet non detur corpus uxoris datur tamen corpus Christi c. although he have not a wife given
other kinde of theft is of things that are prophane and civill which are of two sorts either publike or private 1. The publike theft is either direct when as the publike treasurie is robbed which is much greater than the theft of private things because it redoundeth to the hurt and losse of many Hereunto may be adjoyned the defrauding of such gifts as are bequeathed to publike uses as Iudas was a theefe in robbing the almes of the poore 2. Indirect publike theft is when they which are put in trust with the common goods doe waste and mispend them as Demosthenes said when a poore theefe was led to prison by the officers Parvum furem à majoribus duci That a smal theefe was carried by the greater theeves Private theft is either by taking the things belonging to others consenting or deteyning and withholding them the first is distinguished in respect of the matter the things that are stollen and taken away or the 〈◊〉 The things are of foure sorts 1. Of men which kinde of theft was punished by death by the law of 〈…〉 21.16 2. Of cattell as the stealing of Oxe or Sheepe which theft was punished by restitution Exod. 22.1 3. Of goods which are called moveables whereof see the law Exod. 22. 7. 4. In remooving of land markes which kinde of theft concerned their lands and possessions Deut. 19. 14. Now theft also differeth in the manner for it is either committed by privie and secret stealth which wee call pilfring and filching of which kinde the Prophet Ieremie speaketh chap. 2.26 As a theefe is ashamed when he is taken or by breaking into houses Exo. 22.2 which is commonly called Burglarie or by open force and violence such is robbing by the high way whereof mention is made in the parable of the Samaritane of the man that fell among theeves and was wounded and left for halfe dead Luk. 10. This kinde of private theft is also committed by consenting and being accessarie thereunto Psal. 50. 18. When thou seest a theefe thou runnest with him such are those also which give entertainment to theeves and are their receivers to keepe such things as are stollen which kinde of confederacie with theeves is punished by humane lawes Simler Further they are guiltie also of theft that detaine and withhold the goods of others as they which finde things that are lost and doe not restore them Likewise they which borrow things of their neighbour and doe not make them good See the law Exod. 22.14 They which are indebted to others and have no care to pay their debts but runne away with others goods such are fugitives and voluntarie bankrouts All these are held guiltie of this sin of theft before God and obey not the Apostles rule Give to all men their duty Rom. 13.7 And verse 8. Owe nothing to any man but love one another Where the Apostle maketh two kinde of debts whereof the one may be so paid as nothing remaine of the debt the other is alwaies in paying and never paid which is the debt of charitie Marbachius QUEST IX Of the divers kinds of transactions and contracts THere remaineth the third branch of the first generall kinde of theft and that is by fraud and circumvention which is of two sorts either in such actions and contracts as are lawfull of themselves or by such acts and devices as are altogether unlawfull Now just and lawfull transactions and contracts are of divers sorts and namely these ten in buying and selling giving exchanging pawning trusting farming copartnership tenure for service hiring lending and borrowing all which may bee brought to these two heads all these alienations are either both of the use and right and ownership of a thing or of the use only and each of them either for ever and in perpetuall or for a time only 1. Buying and selling is a bargaining for an equivalent price for any thing both in right and in use 2. Giving is a franke donation of a thing without any satisfaction or recompence 3. Exchanging when one thing is given for another of like value These transactions are perpetuall both of the right of a thing and the use For the use only and not the right are these that follow 4. Morgaging or laying to pawne when house or land or any other thing is conveyed over to another for a certaine time til some condition required be performed Contracts which concerne the use only are these also either for a time 5. As committing a thing to ones trust to keepe 6. Letting out any thing to farme for a certaine rent 7. Copartnership when one putteth in the stocke another employeth his paines and are agreed to divide the profit 8. And when one taketh any ground by tenure and holdeth it for doing of some kinde of service 9. Hiring when one for his money hath the use of a thing 10. When the use of a thing is granted without paying any thing for a time Vrsinus QUEST X. Of the divers kinds of fraud and deceit used in contracts NOw in these lawfull kinds of contracts the frauds which are usually committed are these 1. In the matter and substance and qualitie of the thing transacted and bargained for as when sophisticate and deceitful ware is uttered for that which is good and sound as wine mixed with water in stead of good wine and spices ungarbled and refuse for good and merchandable spice the like deceit may be in cloth in come and all other kind of Merchandize as Amos 8.6 the rich covetous say That wee may buy the poore for silver c. and sell the refuse of Wheat 2. There may be deceit in the quantitie when as the seller useth false weights and measures therefore the law saith Levit. 19.35 You shall not doe unjustly in judgement in line in weight or in measure 3. When too great a price is exacted and the buyer is not ashamed to aske double the price of his ware and sometime take it also as the Prophet crieth out against the covetous men that did sell corne and Made the Ephah small and the shekel great Amos. 8.5 They made the measure lesse and the price greater Genevens 4. Deceit also may be used in the coyne as in clipping it countersetting and corrupting it Simler And therefore it is said that Abraham weighed unto Ephron silver 400. shekels of currant money among Merchants Gen. 23.16 it was both weight and currant money not sophisticated 5. As in bargaining by selling so in other contracts the like deceit may bee practised as in hiring when either the hireling doth not his service faithfully or truly but doth his businesse with eye-service which the Apostle reproveth Ephes. 6.6 or when the master that hireth detaineth the hirelings wages or keepeth it backe by fraud Iames 5.4 as in paying lesse than hee should or with bad money or obtruding and thrusting upon them other base commodities in stead of their wages Simler QUEST XI Of unlawfull and cosening trades THe other
originall sinne to be a breach of this precept as originall justice is therein prescribed and commanded because the Morall law is grounded upon the Law of nature which was perfect in man by creation before his fall from which perfection originall sinne is a declining defect This then is the conclusion that these involuntary motions though they doe not venire in rationem coram Deo come into reckoning before God if they presently vanish before the will and affection incline unto them yet they doe shew the corruption of our nature that although they breake not out into a flame yet they are sparkles that flie upward Iob 5.7 our corrupt nature is as the coale and those idle and wandering thoughts as the sparks that flie up but if these sparks doe not kindle into a flame they shall never burne us nor be laid unto our judgement and so Chrysostom sath well Si concupiscentia non consentit voluntas sola concupiscentia non damnat If the will consent not to concupiscence concupiscence alone shall not condemne us Homil. 52. in Matth. which is through Gods mercie for otherwise even originall corruption is sufficient to condemne us QUEST IV. Why there is no precept to direct tha inward passion of anger as of coveting NOw why there is not the like precept given to direct the inward act of the irefull power of the mind as to forbid the first motion of anger and rage as there is virtutis concupiscibilis of the coveting and desiring facultie these reasons are alleaged 1. The like is to be understood in other Commandements that the very internall act and first inclination of the heart unto evill is forbidden but expresly the concupiscence is named because it is more hard to resist the concupiscence whose object is some apparent good either delectable or profitable whereas the inward passion of anger movet ad aliquid triste moveth alwayes to some heavie thing not delightsome or profitable So Tostatus The same reason is yeelded by Thomas Aquin Homicidium secundùm se non est concupiscibile sed magis horribile c. Murther is not of it selfe a thing to be desired but to be abhorred but adulterie Habet rationem alicujus boni scilicet delectabilis furtum boni scilicet utilis Hath respect unto some thing that seemeth good namely delectable good and theft to profitable good therefore the concupiscence of these required a speciall precept rather than the other c. But this is no sufficient reason for both it is as hard to resist anger as any other passion because of all other it is most violent and sudden and beside the angrie man in purposing to doe mischiefe taketh delight therein and thinketh it good for him so to doe so that this passion also hath an object of some thing seeming good for otherwise the will of man naturally is not carried unto that which is taken to be evill 2. In this precept even that concupiscence is forbidden which is involuntarie and hath not the assent of the will for as Chrysostom saith Concupiscimus frequenter etiam quod nolumus We covet often that which wee will not All other voluntarie inclinations of the minde to adulterie or theft are prohibited in those other precepts but there is no anger without a purpose of revenge and so hath a consent of the will and so there need no speciall precept for that it properly belonging to that precept Thou shalt not kill as our blessed Saviour sheweth Matth. 5.22 To this purpose Tostatus saith well Ira audit rationem syllogizantem c. Anger heareth reason disputing whether it be meet to take revenge and before reason hath thus concluded anger riseth not but anger hearing this first conclusion that it is fit to take revenge staieth not to heare the second whom and how wee are to revenge but as a quicke messenger that goeth away before hee hath halfe his arrand and as angrie dogges that when they see one doe straightwayes imagine that it is their part to barke not considering who it is that they barke at whether their master or no so anger being an hot and hastie passion resolving by reason of the thing yet weigheth not every circumstance Now concupiscence when any object is offered heareth no reason at all but presently falleth to coveting of it Ex Tostat. qu. 27. QUEST V. Whether sinne properly consist in the internall or externall act IT is here the opinion of the Hebrewes that if a man onely desire another mans wife in his heart and goe no further he sinneth not and Iosephus lib. 12. Antiquit. reproveth Polybius the Historiographer for saying that Antiochus died miserably because he would have spoyled the Temple adding further Si solùm cogitavit non egit peccatum That if he onely thought to doe so he sinned not therefore he was not punished for that but for other evils which he had done in Jerusalem Ex Lyran. Contra. But it may bee made manifest by divers reasons that sinne consisteth rather in actu interiori quà m exteriori In the internall rather than externall act 1. That maketh a good or evill act which is in a mans power but the externall act is not often in mans power but the internall is as the act of the understanding and will as the Apostle saith Rom. 7.18 To will is present with me but I finde no meanes to performe that which is good c. 2. Onely it is proper unto man beyond beasts to doe a good or evill act but the externall act bruit beasts can doe as well as man therefore it is the internall facultie of the understanding and will that maketh the act good or bad 3. If in the externall act good and evill onely were found then Angels should doe neither good nor bad which have no externall act because they have no externall faculties powers or instruments the will therefore and understanding which onely are in Spirits are the causes of good and bad actions 4. The same externall acts may bee done as well by those that sleepe by fooles and mad men as by the waking by wise and sober men but the externall act in those is not sinne because it proceedeth not from the will and understanding 5. Both divine and humane lawes make a difference betweene voluntarie and involuntarie acts as in wilfull and casuall murther but the externall act in both is all one 6. Therefore Actus exterior secundùm se nec bonus nec malus est The externall act of it selfe is neither good nor evill but yet in men because of the connexion which the externall act hath with the internall there is some goodnesse or evilnesse found though not so properly as in the internall for there are two acts of the will and understanding the immediate act as to understand to will which is called actâ—â— elicitus the act which issueth out and there is a mediate act as to kill to commit adultery which is actâ—â— imperatus the act commanded therefore
and necessary or just cause doe so require c. otherwise the Law doth forbid all unlawfull swearing as well as the Gospell 3. And the reason why they ought not to sweare by strange gods is ne frequenti juramento iâ—â—â—cantur ad cultâ—â—◠〈◊〉 c. lest that by often swearing they be induced to worship them Glos. interliâ—â—â—â— 4. And as an Hebrew then and so a Christian now was not himselfe so neither were they to compell a Gentile to sweare by them yet as Augustine determineth it is lawfull for a Christian recipere ab eo juramentum in Deo suo c. to receive an oath of a Gentile by his god to confirme some covenant or contract se Gentilis obtularis se facturum if the Gentile doe of himselfe offer it Lyran Tostat. QUEST XXV Whether a Christian may compell a Iew to sweare by his Thorah which containeth the five bookes of Moses VPon this occasion how farre a Christian may compell another of a contrary religion to sweare as a Jew or Turke Tostatus bringeth in divers questions which it shall not be amisse here briefly to touch as first whereas it is an usuall thing with the Jewes at this day to sweare upon their Thorah which is nothing else but a volume containing the five bookes of Moses yet bound up in silke and laid up very curiously in their Synagogue whereout they use to read the lectures of the Law the question is whether it be lawfull for a Christian Judge to urge a Jew to take his oath upon his Thorah for upon the Gospels he will rather dye than take an oath For the resolution of this doubt divers things are to be weighed and considered 1. That there is great difference betweene the Idols and 〈◊〉 gods of the Heathen and the Jewes Thorah for this 〈◊〉 a part of Gods word and containeth nothing but the truth and it is all one as if the Jew did lay his hand upon the Pentateuch or five bookes of Moses as any Christian may take his oath upon the Gospels or any other part of Gods word 2. And like as a Christian laying his hand upon the Gospels doth not 〈◊〉 by the bookâ— for 〈◊〉 were unlawfull in giving the honour due to the Creator unto a creature but hath relation unto God whose verity and truth is contained in that booke So a Jew swearing upon his Thorah yet sweareth by God the Author of the Law and in so doing sinneth not 3. Yet it may so fall out that a Jew may sinne in swearing upon his Thorah as having an opinion that all the contents of that booke as namely the ceremonials are yet in force which are abolished in Christ and yet the Judge may not sinne in requiring the Jew to sweare upon his Thorah for he doth not consider of those things quae sunt in voluntate agentis sed de ipso actis which are in the minde and intent of the doer but of the act it selfe therefore the act of it selfe being lawfull a Jew may be required to doe it Sic Tostat. qu. 14. QUEST XXVI Whether a Iew may be urged to sweare in the name of Christ. BUt as the Jew may be urged to sweare upon his Thorah which they hold to be a booke of truth as Christians doe yet the case is not alike if a Christian should compell a Jew to sweare in the name of Christ for although Christ be in deed and in truth very God yet the Jewes hold him to be worse than any Idoll and therefore the Jew in taking such an oath should doe against his conscience and consequently commit a great sinne or if a Jew should require a Christian to sweare by the name of Christ whom he holdeth to be no God nor yet a good man therein the Jew should also sinne against his conscience for it skilleth not a thing to be so or so indeed dum aliter concipiatur as long as a man otherwise conceiveth and is perswaded in his minde Tostat. qu. 15. QUEST XXVII Whether a Saracene may be urged to sweare upon the Gospels or in the name of Christ. NOw although a Jew cannot be compelled without sinne to sweare in the name of Christ whom he holdeth worse than an Idoll or upon the Gospels which they thinke containe nothing but fables yet the reason standeth otherwise for a Saracene or Turke he may be required to sweare in the name of Christ or upon the Gospels And the reason is because the Saracens have a good opinion of Christ and beleeve that he was sent of God and that he was a great Prophet and a good man and for the most part they doe assent unto the Gospels and beleeve that Christ spake the truth And therefore they in taking such an oath doe not against their conscience and therein sinne not Now if it be objected that the Saracens differ more from the Christians than the Jewes and therefore can no more lawfully take an oath in the name of Christ than the Jewes the answer is that although the Jewes consent with the Christians touching the canonicall bookes of the old Testament as the Saracens doe not yet as touching Christ they doe totally dissent from the Christians and so doe not the Saracens Tostat. qu. 17. QUEST XXVIII Whether a Christian may sweare upon the Iewes Thora BUt it hath beene before shewed that a Jew may be without sinne urged to sweare upon his Thora which is nothing but the Pentateuch containing the five bookes of Moses another question is moved whether a Christian may safely take his oath upon the Jewes Thora And that it is not lawfull so to doe it may be thus objected 1. It is a sinne Iudaizare to Iudaize to doe as the Jewes doe as to be circumcised to observe the Jewish Sabbath and such like But to sweare upon the Thora is to Iudaize that is to doe as the Jewes doe Ergo c. Answ. 1. To Iudaize is not simply to doe that which the Jewes doe but that which they alone doe and none other as to beleeve that which they only beleeve as that the ceremonies of the Law are still in force or to doe that which they only doe as to be circumcised and to abstaine from certaine kinde of meats as Saint Paul chargeth Saint Peter that he compelled the Gentiles Iudaizare to Iudaize concerning their meats for he did eat with the Gentiles before the Jewes came and afterward he withdrew himselfe from them otherwise to beleeve as the Jewes and others also beleeve and to doe likewise as to hold the world to have beene created the Israelites to have beene delivered and all other things in the Scriptures to be true as they are there set downe this is not to Iudaize 2. So because the Thora which is the Pentateuch is not only received of the Jewes but of the beleeving Gentiles and the truth of the Law we subscribe unto as well as the Jewes therefore simply to take an oath upon their Thora
Analys But we reade not of any such plague mentioned in the Scripture and therefore it being a conjecture without ground is with more reason rejected than received 6. Rab. Salomon thinketh that every day wherein the Hebrewes were punished was this day of visitation and R. Moses Gerundens saith that there is no revenge to this day in Israel Wherein there is not an ounce of the iniquity of the calfe Ex Oleaster But the Lord meaneth some speciall day of visitation here Tostat. quaest 46. And this is the Jewes blindnesse to thinke still that they are punished for their fathers sinnes because they see not their owne 7. Simlerus and Borrhaius Pelargus doe thinke this day of visitation to be understood of all those plagues and calamities which they suffered in the desart where all their carcasses fell which were above twenty yeere old when they went out of Egypt onely Caleb and Ioshua excepted And though this befell them for their murmuring as is declared Numb 14. yet other former sinnes might concurre withall 8. But it is not necessary to set downe any certaine time of punishment which should be this day of visitation Cum varie tum in paâ—res tum in filios Deus animadvertit Seeing God did divers wayes punish both the fathers and the children Gallas And it is no new thing with God Plura simul peccata uno vindictae genere vocare in judicium In one kinde of punishment to judge many sinnes Calvin Therefore seeing God often times deferreth the punishment of the fathers to the third and fourth generation the Lord afterward when he saw his time and other sinnes gave occasion did also remember this 9. But together this must be understood that God would in the meane time expect their repentance and if they did not repent then when time served he would remember them accordingly Marbach Yet the Lord doth also herein a manner foretell that the people would give novas subindies occasiones new occasions still of punishment such was their hardnesse of heart Calvin QUEST LXXXV When the Lord plagued the people for the calfe Vers. 35. SO the Lord plagued the people 1. R. Salomon thinketh that this was some plague sent into the host by the Lord at this time beside the slaughter of three thousand by the Levites So also Tostatus But there being here no expresse mention made thereof this opinion wanteth a foundation to be built upon 2. Lyranus addeth further that thus the Latine text may be helped which readeth 23. thousand for three thousand these 20. thousand might be those which died of the plague But Tostatus taketh away this answer for still if the originall only make mention of three thousand and the Latine of 23. thousand it must needs be in errour departing from the Hebrew fountaine quaest 46. Yet Tostatus falleth into a worse inconvenience in justifying here the Latine text before the Hebrew as is shewed before quest 72. 3. Therefore these words And the Lord plagued the people have relation to the slaughter of three thousand made by the Levites vers 28. and it is said the Lord plagued them that they might know that this punishment Non à Mosis arbitrio sed judicio Dei profectum est Proceeded not from Moses minde but from the judgement of God Gallasius So also Simler Calvin Oleast Osiand Marbach Pelarg. 4. Iunius thinketh that this plague was alio tempore at another time when the Lord punished them for other sinnes But the former exposition is to be preferred because wee reade not of any such plague inflicted for this sinne So Hugo de S. Victor interpreteth so God plagued the people sciliâ—et supradicta interfectione c. that is by the former slaughter which the Levites made whence it appeareth Hâ—c instinctu Dei factum non malevolentia Mosis That this was done by instinct of God not through the malice of Moses QUEST LXXXVI Of the difference betweene the act of sinne the fault staine and guilt Vers. 35. BEcause they made or procured the calfe which Aaron made The Latine Translater readeth the Lord plagued them pro reatu vituli for the guilt of the calfe that is the sinne committed about the calfe Tostatus hereupon taketh occasion to shew the difference betweene pâ—ccaâ—â—do reatus the sinne and the guilt thereof which Hierom thus translating seemeth to confound and because some use may be made of his tractate here I will compendiously and summarily abridge it In every sinfull act then there are five things to be considered Actus peccati cuâ—pa â—acula reatus poena The very act of the sinne the fault the blot the guilt the punishment 1. The act of sinne as it is an act is not alwayes evill for idem est actus in peccato in honesto there is the same act in substance in sinne and in that which is honest as in adultery there is the like externall act as in lawfull matrimony the fault which is in respect of the circumstances which are not observed maketh the difference 2. The second thing to bee considered is culpa the faultinesse of the action which is committed by the not due observing of circumstances which are these 1. Quid what it is that he doth whether it bee lawfull or unlawfull honest or dishonest 2. Quantum the quantitie must bee considered as one may steale much or little and raile sparingly or with a full mouth 3. Quoties how often for hee that committeth the same sinne often is more blameable than he which doth it but seldome 4. Qualiter in what manner whether willingly or unwillingly whether hee be quicke or slow in doing it 5. Cum quo with what instrument as he that smiteth with a stone is not equall to him that striketh with a sword 6. Ad quem with whom the sinne is committed as fornication betweene them that are married is more heinous than betweene single parties 7. Vbi where in what place as to steale any thing out of the Church is worse than out of an house 8. Quando when for it is more to sinne upon the Lords holy day than upon another 9. Ad quid to what end for the end maketh a thing of it selfe lawfull unlawfull to make an action good all these things must concurre but it is enough to make it evill if it faile in any of them Now this faultinesse of the action passeth with the action it selfe which is the subject thereof and remaineth not 3. But there is left behind macula a certaine staine or blot in the soule whereby the image of God is deformed 4. And beside this staine there is a guiltinesse of punishment 5. And then the last thing is the punishment it selfe in this world or the next QUEST LXXXVII How God may justly punish twice for one sinne BUt seeing it is here said that God plagued the people how can it stand with Gods justice to punish them againe for the same sinne as he threatneth he will visit their sinne in
espousals Labans craft Beauty how far to be respected in marriage Abuses to be avoyded in mariage feasts How Leah was not discerned of Iacob Hebrewes fables How farre the fathers are to be imitated S. sin f plur C. inter Ch. cor H.S. alt T. G. T.r. S. ad S. ad S. alt S.G. T.C.r. divers sig T.B.G. H.S. cat T. B· H.S.c. T.B.r. S.c. T. H.r. S.c. S. ad Procreation the gift and worke of God Mandrakes have a strong â—avour Epiph. in philolog c. 4. Mandrakes whether their vertue is to make women conceive Of the description of mandragoras The vertue operation of Mandrakes Hebrewes fables Leah doth not name her son Gad of fortune Iacob hath not only the parti-coloured goats but sheep also Most particoloured sheepe in Palestine The Latine translation refused of the Romans themselves Strange births procured by the conceit and fancie of the minde The force and power of the affections S.T. ad C.r. cor C.r. cor div sig S. cor S.H. cor S. ap f. prop. B. mut temp S. cor S. ad B. H. ad Ch. S. ad H.c. H. de Ch. cor S. ad H. S. ap f. pr. H.c. H.S. det S. ad Who are understoâ—d to be Iacobs brethreÌ„ S. ad S. ap f. pr. S.C. cor C.c. S.C.c. T.B.r. divers fig. T.r. S. app f.p. divers accep B.G.r. Hebrewes curious â—â—servations Why mention is here made only of Iacobs eleven children Hebrewes conceits The Angels not understood by the seven spirits Revel 1.4 H. ad T.G.r. T.P.G.r. H.S. mut temp H.c. H.S.c. divers sig B. Gr. H. trans H.S.C.c. H.S.c. S. ap f. pr. H.S.B. pr. f. â—p Of divers kinds of bowing the body Salem and Sichem whether one place H. det diff ver Ch. c. H. deâ— H.S.C.c. S.P. divers signif T.B.r. S. ad S.c. H. inter H. cor â— b.g.r. Hebrewes uncertaine collections Simeon and Levi whether to be excused in part Reasons for the justification of Simeon and Levi their acts answered The circumstances of the cruell acts of Simeon and Levi weighed Jacobs sentence against Simeon and Levi explained H. det Ch. mut T. r. differ sig S. ad H. det div sig app s. pr. S. c. H. det H. det S. trans H. S. cor T. B. r. H.C. app f. pr. S. ad S.c. How Benjamin is numbred among those that were borne in Mesopotamia S. cor S. cor S. cor S. ad T. cor S. ad H. ad S. cor S. S. cor B. S.H.C. S. S. C. app f. pr. S. H. S. Aholibamah whether the same with Iudith Of Sibeon and Anah Basemath Ismaels daughter Amalek how counted among the sons Adab Of the Horites what people they were Dishon three of that name Gen. 39. â— Hebr. 13. â— Ambr. lib. de Ioseph c. 5. Ambr. lib. â— offâ— c. 14. De utilitate nihil perdideraÌ„t qui acquisierant perpetuitatem â—elius fuit conferre aliquid de fructibus quà m to tuâ— de jure amittere offic 2.16 Non venditionem sui juris sed redemptionem salutis puâ—â—banâ— ibid. Greg. hom 〈◊〉 in Ezechiel Psal. 101.1 Detersa est irâ— quae apparebat non erat ostensa est misericordia quae erat non apparebat Greg. ibid. Toletan 5â— can 5. Gen. 49.24 Ioseph ofâ—asaph â—asaph to adde H. cor divers sig S. det H. det S. ad H.c. H. alt H. ad S.c. T.c.r. T.r. Why Ioseph is said to be a child his yeares being expressed before In what cases priâ—ate admonition is not necessary before publike accusation Why parent loâ—â—â—heir youngest children best The remedie against envy Ioseph wherein a type of Christ. How Iacob rebuked Ioseph Iosephus in errour The judgement of Simeon and Levi. The divers senses of that word sheol Nephesh taken in Leviticus for a dead corps S.c. S.c. C. ap f. pr. H. cor ap f. pr. T.r. C. cor H.c. T.P.r. T.H.r. H.c. H. 〈◊〉 H.c. L.C.r. S.H.c. simil ver T.r. T.B.G.r. T.P.r. Iudah and his children married very young Adullam the nâ—me â—f a village in the tribe of Judah Thamar whether the daughter of Sem. Unnaturall lust how many wayes committed Er or Onan whether the greater sinner Moses Law Deut 24.5 whether to be understood of the naturall brother Why Thamar is adjudged to be burned Iudahs his rigorous oversight in adjudging a woman great with childe to the fire Why Christ condemned not the adulteresse Ioh. 8. T.B.r. C.c. C.att. H. det T.C.r. H.c. T.C.r. H.S. alt C.c. H.c. H.c. S. ad H. cor T.r. H.c. Iosephs maner of imprisonment H. ad S. ad T.r. T.r. S. det T.r. H.S.c. S.B.c. H. det T.r. divers sig T.r. H. det Canaan why called the land of the Hebrewes The hanging upon the crosse an ancient punishment S. ap f. pr. T.r. H. alt H. det T.G.r. H. det S.c. T.B.r. H. alt H.S.c. H. cor C. alt Ga. T. H.r. S. det C. ad H.c. ad divers sig C.r. T.S.r. H. cor H. cor The soothsaiers blinded Pharaoh a common name to the Kings of Egypt Ioseph knew not Pharaohs dreame aforehand as Pererius This plentie and famine not procured by naturall causes The increasing of Nilus in the yeares of plentie how many cubits How the corn was preserved Of the citie On. Why Ioseph marieth the daughter of an Idolater Iacob and Iosephs yeares compared together At 30. yeares a man fit for publike imployment How it was wrought that Iacob had notice all this while of Iosephs being in Egypt The phrase to bâ—eake bread whence taken The Latin corrupt S.C.H.c. T. G.r H.S. ad C. c S.c. S.H. alts T.r. S. cor T.C.r. T.G.r. S. G. c. T. C.r. H. cor H. cor H. cor T.B.G.r. Reconciliation of places How a booke is used in the ministring of an oath Three notable fruits of affliction Affliction maketh us to know God Affliction bringeth us to know our selves Affliction teacheth us to know the world what it is T.B. r H. ad H. det S. cor H.S.c. T.r. H. aâ— Tr. S. ad H. det S. mut pers H.c. inter T.r. Hebrewes fond collections Hebrews vaine confidence Why the Egyptians refused to eat with the Hebrewes The ancient use of sitting at the table Readings of the word Shacar to be drunken H.G.r. H.G.r. H.S.c. H.S.c. T.r. B.G.T.r. Divers opinions of them which justifie this fact of Iosephs examined Ioseph not to be charged here with agrievous sinne Iosephs fault how it may bee extenuated though not justified What iniquity they meane that God had found out Benjamin why called a little lad at thirty yeares Bellar. lib. â— dâ— Monach. cap. 24. S.C.c. S.H.c. T. S.c. S. T.G.r. H. cor H.S.c. S. cor B. T.r Whether Ioseph 〈◊〉 revealâ—◠〈…〉 the 〈◊〉 of his 〈◊〉 against him Hebrewes curious collections Hebrewes â—ables H.S.c. H. c. T.C.H.r. T.P.r. S. c. H. S. c. S. c. H. dâ—â— â— c H. det S. alt S. alter divers signif S. add S. add S. cor S. cor S. cor S. ad divers signif S. det S. ad How the Lord is said to goe downe The grosse