can save and destroy Iam 4.12 Onely God that gave unto man his life hath power to take it away and therefore otherwise than God hath given direction either by particular precept or generall rule the life of man is not to bee taken away 3. And seeing Magistrates are but Gods Ministers Rom. 13.4 they must execute justice according to his will for it is required of a disposer that he bee found faithfull 1. Cor. 4.2 but Gods will otherwise appeareth not than in his word 4. And seeing whatsoever is not of faith that is firme perswasion is sinne Rom. 14.23 and faith must be grounded upon the word as being wrought by the word Rom 10.17 how can the Magistrate approve his acts of justice as in the sight of God unlesse hee can warrant the same by the word 2. Neither yet can I consent with those which thinke that the punishment inflicted by Moses for the breach of the morall law together with the morall law is imposed upon Christian Magistrates as it is not lawfull to punish adulterie otherwise than by death nor simple theft by death but by restitution Piscator praefation in Exod. for if this were so then the Gospell should overthrow the policie and institution of divers Common-wealths which of a long time have continued but God is the author of peace not of confusion 1. Cor. 14.33 2. Mardoche and Daniel having place of government under the Persian Kings did no doubt minister justice according to the lawes of that countrey 3. Our Saviour Christ commanding to give tribute to Caesar and injoyning obedience to the higher powers which did beare the sword and that for conscience sake Rom. 13. seeme to give approbation to the lawes of nations maintaining right and tending to equity 4. Our Saviour himselfe observed not the judicials belonging to the morall law for whereas he that gathered stickes upon the Sabbath was stoned to death by Moses yet out Saviour excuseth and defendeth his Apostles who did as much as the other in rubbing the eares of corne for their necessity Matth. 12. yea hee giveth a rule that for fornication onely and adulterie it was lawfull for a man to put away his wife Matth. 19. which exception needed not if either in fact then or in right afterward adulterers and adulteresses were to bee punished by death If it be answered that Christ tooke not upon him the office of the Civill Magistrate to impose corporall punishment yet would not our Saviour have defended his Apostles nor yet by silence have left them unreproved for neglect of the law 3. Wherefore the best resolution is that the morall judicials of Moses do partly bind and partly are left free they do not hold affirmatively that we are tied to the same severity of punishment now which was inflicted then but negatively they doe hold that now the punishment of death should not be adjudged where sentence of death is not given by Moses Christian Magistrates ruling now under Christ the Prince of peace Isai. 9. that is of clemencie mercie may abate of the severitie of Moses law mitigate the punishment of death but they cannot adde unto it to make the burthen more heavie to shew more rigour than Moses becommeth not the Gospell to extend more favour is not unbeseeming of these two assertions my reasons are as followeth 1. That which Ambrose urgeth out of the mouth of Luke how our Saviour reproveth his Disciples because they would have had fire come downe upon the Samaritanes upon the which example hee thus inferreth Ostenditur nobis non semper in eos qui peecaverunt vindicandum quia nonnunquam amplius prodest clementia tibi ad patientiam lapso ad correctionem It is shewed us that alwayes vengeance is not to bee taken of those that offend because oftentimes clemencie is more profitable for patience in thee and amendement in the offender And this collection is ratified by the answer of our Saviour in that place The Sonne of man is not come to destroy mens lives but to sâ—ve them Luk. 9.55 2. Augustine urgeth the example of Christ who suffered the woman taken in adâ—â—tery to escape without punishment of death Ioh. 8. Whereupon hee inferreth that the adulter◠〈◊〉 not now to bee put to death but to live rather to be reconciled to her husband or to come 〈…〉 the usuall answer is that our Saviour doth not here abrogate the Law against adultery 〈◊〉 only to meddle with the Magistrates office Piscator Ans. Neither doe wee say that Christ abrogateth that law but leaveth it free and taketh away the necessitie of it And though Christ exercised not the Magistrates office in his owne person yet in this case it had not beene impertinent to have given direction to have her before the Magistrate as in another case he sendeth the leper to the Priest Matth. 8.4 if it had pleased him to impose still the severitie of the law yea our Saviour sheweth by his answer Let him that is amongst you without sinne cast the first stone at her Ioh. 8.7 that hee would not have them such strait executors of the rigour of Moses law upon others but rather to bee severe judges of themselves and with charitable affection to support the frailty of others to the which themselves were subject 3. Further the difference betweene the times of the Law and of the Gospell must be considered then they received the spirit of bondage to feare but now the spirit of adoption Rom. 8.15 then they which came neere the mount where the morall Law was given were stone or stricken thorow with darts whether man or beast Heb. 12.20 but it is not so now then the bloud of Abel cryed for vengeance but the bloud of Christ now calleth for mercie and so speaketh better things than that of Abel Heb. 12.24 Therefore to mitigate the severitie of Moses Law in some cases yet not leaving sinne unpunished nor by connivence cherishing the same it is more sutable to the profession of the Gospell of peace and mercie Wherefore I here say with Chrysostome Vbi paterfamilias largus est dispensator non debet esse tenax Where the master of the house is bountifull the steward must not be sparing Melius est propter misericordiam rationem reddere quà m propter crudelitatem It is better to be called to account for too much pitie than for cruelty 4. The continuall practice of the Church sheweth as much that the rigour of Moses judicials is mitigated S. Paul willeth the incestuous man only to be excommunicate 1. Cor. 5. it seemeth then there was no law in force to put such to death nor in Cyprians time who thus writeth Quidam episcopi in nostro provincia c. Some Bishops in our province have altogether shut up penance against adulterie Nor after that in the time of the Eliberin Councell which was held under the reigne of Constantine where it was decreed can 9. Moechatus post
poenitentiam That he which committed adulterie after publike penance should finally be denied the Communion In Hieromes time it seemeth that adulterie was punished by death who in a certaine epistle maketh mention of a young man qui adulterâ—i insimulatus ad mortem trahitur who being accused of adultery was led forth to death yet Augustine as is shewed before reasoneth against it but of all other Origen writeth most plainly Apud Christianos si adulterium fuerit admissum c. Among Christians if adulterie be committed it is not commanded that the adulterer or adulteresse bee punished with corporall death c. neither therefore was the law cruell then neither now doth the Gospell seeme to bee dissolute but in them both the benignitie of God appeareth yet by a divers dispensation then by the death of the bodie the people was rather purged from their sinnes than condemned but unto us sinne is purged not by corporall punishment but by repentance and it is to be seene unto lest our punishment be greater whose vengeance is laid up for the next world when as they were absolved from their sinne by the paying of the punishment as the Apostle saith how much more punishment is he worthy of that treadeth under foote the Sonne of God Two reasons Origen yeeldeth of this his opinion that there is now a mitigation of the rigour of Moses law because then it served as an expiation of their sinnes prefiguring the death of Christ as S. Paul applieth that sentence Cursed is every one that hangeth on a tree which is generally delivered by Moses to the particular death of Christ Galat. 3.13 but now the expiation of sinne is by repentance and remission of sinnes in Christ. Againe now a greater punishment abideth the contemners of the Gospell even eternall in the next world and therefore corporall death is not so much inflicted now for God punisheth not twice for the same thing as Origen in the same place alleageth Yet although we contend that the capitall punishment of Moses law may now be dispensed with in some cases upon the reasons before alleaged this is not either to condemne those Common-wealths which doe reteine still and practise the severity of Moses law against adulterers who therein sinne not but as Ambrose saith of the Apostles that asked for fire to come downe upon the Samaritanes Nec discipuli peccant legem sequentes Yet did not the Disciples offend following the law neither to excuse those places where this sinne is too easily and lightly punished as Erasmus complaineth in his time Nunc adulterium lusus magnatum est Now adulterie is but a sport of great men Where adulterie is not capitally punished yet great severity otherwise should be used as it was decreed in the Elibâ—rin Councell that he which having a wife committed adulterie should be under penance five yeeres can 〈◊〉 He that did sinne that way after should not bee received to the peace of the Church till his dying 〈…〉 that did commit adulterie after penance should never be restored to the communion of the Chuâ—â—â— c. 7. These or such like severe constitutions this wanton and lascivious age hath need of that this overflowing sinne might be kept in with higher bankes than now it is So then I conclude this point with Cyprian who speaking of divers kindes of Ecclesiasticall censure used in divers places thus writeth Manente concordia vinculo actum suum disponit dirigit unusquisque Episcopus c. The bond of amity remaining still every Bishop so directeth and disposeth his owne act that he is thereof to give account unto God The like may bee said of Princes and Magistrates in their dominions and regiments that the difference in publike punishments all intending the glorie of God and the brideling of sinne is no cause to breake peace or breede jelousie betweene Christian states Now for the other part that Moses Judicials doe bind negatively that is where Moses Law inflicteth not death there Christian Magistrates are not to punish with death the reasons are these 1. Because then the regiment of the Gospell should exceed in terror the strictnesse and severitie of Moses Law 2. God is that one Lawgiver that saveth life and destroyeth Iam. 4.12 he gave life and he only hath right to take it away God hath created man in his image Gen. 9.6 which image is expressed in mans soule animating the bodie This image then is not to be defaced and dissolved but by warrant and direction from God therefore the equitie of the Judicials of Moses ought to be a rule either by generall direction or particular president to all Magistrates in what cases and for what sinnes they are to deprive the offendors of their life But here it will be objected that if this be so then all those Common-wealths are in error which punish theft by death which by Moses law is satisfied by making restitution Exod. 22.2 Ans. Even by Moses law some kinde of theft received a capitall punishment as if it were a violent theft as it was lawfull to kill a theefe breaking into the house Exodâ—s 22.2 or a wanton theft as David judged him worthy to dye that having many sheepe of his owne tooke by violence the onely sheepe which his poore neighbour had 2. Sam. 12.5 Likewise publike theft and sacrilege in Achan was punished by death Iosh. 7. But that simple theft when a man stealeth only to satisfie his hungrie soule or to supply his present necessitie should be proceeded against to the losse of life it seemeth hard And as I take it the lawes of this land have used a good consideration herein that such small felons should escape by their booke wherein to my understanding greater clemencie and favour in some Judges were more commendable who require an exactnesse of such simple clerkes unlesse they bee such as are worthy for other former evill demerits to be cut off as rotten members There is a saying in the law Favores sunt ampliandi Where favour is intended it should be the largest way extended It were also to be wished that a greater valuation were yet set than of the usuall rate in such small fellonies when a man is to bee judged for his life By Dioclesians law some kindes of theft are charged with restitution of foure fold by another authentike law the theefe is adjudged to bee beaten with clubbes By the Decrees Qui fecâ—rit furtum capitale c. Hee that committed any capitall theft as in breaking into an house in stealing a beast or some other thing of price if he were a Clergie man he was to be under penance seven yeeres if a lay man five if it were a small theft he was to make restitution and to doe penance one yeere By any of these or the like constitutions sufficient provision might be made against simple theft But it can no wayes be justified that such simple theft should bee more straightly
the law of Christ but that much was permitted and tolerated unto the Jewes onely for the hardnesse of their heart as our blessed Saviour sheweth Matth. 19. 2. Some doe urge the lawes of men and the greater punishments which have beene laid upon women for adulterie rather than upon men and that therefore the sinne of the woman should bee the greater But this sheweth not the greatnesse of the sinne before God but the greater inconvenience that is brought upon the civill and politike state which the lawes of men seeke chiefly to preserve by the adulterie of the woman rather than of the man 3. Some thinke that it is a greater sinne in the man because of his authoritie quia vir caput mulieris because the man is head of the woman and the Apostle biddeth that women if they would learne any thing should aske their husbands at home 1 Cor. 14.35 Est ergo vir doctor mulieris The man then is the womans teacher then as the Priest sinneth more than a lay man because he is his teacher so the man doth more grievously offend than the woman Thomas in opuscul But this proveth not that the sinne of the man simply is greater than the sinne of the woman but in a certaine respect 4. Wherefore the best answer is that the sinne of adulterie in some respects is equall in both sexes and in some other greater both in the one and the other 1. In regard of the law of Matrimonie whereby they have given their faith each to the other the sinne seemeth to be equall for the man hath no more power over himselfe in this behalfe than the woman as S. Paul teacheth 1 Cor. 7.4 and therefore by Moses law as well the adulterer as the adulteresse was to be put to death 2. But in respect of the qualitie and condition of the person because the woman is the weaker vessell and the man is the head of the woman and of the more strength this sinne is greater in the man because hee therein give than evill example to the weaker partie and teacheth her an evill lesson Ecclesiasticus 9.1 3. But the inconveniences considered that follow hereupon as the ignominie and shame of houses the confusion of inheritances and the obtruding of false heires by the adulterie and false play of women their sinne is thought to exceâ—d Simler Which might be the reason also why among the Jewes the men were permitted to have divers wives but not the women to have divers husbands QUEST IX Whether adulterie be now necessarily to be punished by death SOmewhat here would bee inserted concerning the punishment of adulterie by the sentence of death wherein there are these three opinions 1. Some thinke that adulterie ought to be punished capitally according to the judiciall law of Moses and not otherwise Piscaetor giveth divers reasons hereof but two especially I will single out 1. Delicta temporibus naturam suam non mutant Sinnes doe not change their nature in time 2. Deus naturam suam non mutat Neither doth God change his nature so that he hateth sinne no lesse now than in times past neither will he have it lesse punished Praefat. in Exod. Contra. 1. The nature of sinne is the same though the punishment bee altered adulterie is as grievous before God now as it was under the law but the circumstances as of place and person so also of time may give occasion of aggravating or alleviating the punishment Hee that gathered sticks upon the Sabbath was stoned to death Numb 30. because it was necessarie that the law at the beginning being then newly given should bee established by severitie But yet our Saviour excuseth his Apostles for gathering and rubbing eares of corne upon the Sabbath Matth. 12. Saint Peter pronounced the sentence of death upon Aâ—amas and Sapphira for deteining part of that which they had given to the Church for the terror and example of others yet now such dissimulation is not held to be worthie of death 2. Neither is God changed by the changing or mitigating the rigour of the law but he removing the same applieth his law according to the different respect of 〈◊〉 and persons for as well hee might bee said to be changed in the changing of other 〈◊〉 as of the ceremoniall and judicials thereto annexed 4. If all judicials annexed to the Morall law are now to be necessarily retained then the violating of the rest of the Lords day as then of the Sabbath which was in that respect morall should be punished with death and blaspheming and prophaning of the name of God by swearing as Levit. 24.16 which would seeme to be too rigorous 5. And seeing the times of the Gospell are the times of mercie and those under the Law were the times of rigour and severitie to abate somewhat of the rigorous punishments of the Law not leaving sinne unpunished may seeme not unlawfull 2. Another opinion is that adulterie is not at all now to be punished by death for our Saviour would not condemne the woman taken in adulterie Ioh. 8. Contra. 1. Upon that example of Christ it cannot be gathered that it is unlawfull to censure adultery by death for it would follow as well that adultery is not to be punished at all because Christ inflicteth no punishment at all upon her onely this may be inferred that by Christs silence and forbearance it appeareth that the punishment of adultery by death is not necessary for if his will had beene that the rigour of that law should stand in force our Saviour needed not to have feared their trap lest they should have condemned him of rigour and severitie if he had judged her worthie of death and if he had repealed that law they would have accused him as contrarie to Moses 3. This then may bee collected by Christs silence and connivence that it is not necessarie that adulterie should alwayes and in all places be sentenced unto death but rather that it is left indifferent that neither those Churches are to be condemned of too great severitie which follow the president of Moses judicials herein nor yet they are to be accused of too much lenitie which judge adulterie otherwise than by death as they see it best to fit their estate so that the severitie of the punishment be answerable to the quality of the sinne By Moses law they which committed adulterie were to die the death that is if it were duplex adulterium that both the adulterer and adulteresse were married or if the woman were anothers wife Levit. 20.10 otherwise it was not death for a married man beside his wife to have a Concubine or to one wife to take another so shee were not anothers wife What will they thinke now of such single adulterie that would have it revenged by death they have no president in Moses law for the punishing of this kinde of adulterie by death then it is evident that all adulterie by the law of Moses was not adjudged to
inquired when this sentence began to take place that in what day soever Adam did eat of the tree he should dye the death 1. Some thinke that a day is not here to bee taken according to mans account of dayes but as it is before God with whom a thousand yeares are but as a day and so Adam died within a thousand yeares after so Iustinus dialog cum Triph. but this sense seemeth to bee strained 2. Neither doe we refer these words in what day soever to the first clause only thou shalt eat and not to the second thou shalt dye the death as though the meaning should not bee they should dye the same day wherein they did eat but at any time after for this seemeth also to be but a forced sense 3. But we rather allow Hieromes interpretation that Adam began in the same day to dye not actually but because then he became mortall and subject to death lib. tradit in Gen. so Symmachus readeth thou shalt bee mortall 4. And beside that then actualâ—y Adam entred into misery and sorrow labour hunger thirst which are the forerunners of death 5. Adde unto this also that in the same day death entred by sinne into the soule of Adam in the very same day of his transgression QVEST. XXX Whether God made death THirdly seeing that by Gods sentence death seased upon Adam the question is whether God made death and whether this corporall death be a punishment of sin We answer 1. that as death is a defect of nature beside the first intention of the Creator brought in by sinne into the world that God is not the â—uthor of it but it is so only the fruit and effect of sinne 2. But as death is a just punishment inflicted for sinne so it is of God who though hee first made not death yet now hee disposeth of it thereby shewing his justice upon mans transgression so that as Augustine saith speaking of the beginning of darkenesse Deus non fâ—â—â—t tenebras sâ—dâ—rdinavit God made not darknesse but ordered them so may it bee said of death 3. Eugubiâ—us objecteth that death is not properly a punishment of sinne because it remaineth in the faithfull and it is not taken away by Christ. in Cosmopeia To which we answer 1. That death also at the last shal be destroyed by Christ 1 Cor. 15.26 The last enemy that shal be destroied is death 2. That although the death of the body remaine yet in the members of Christ in them it is not now as a punishment but as a consequent of their corruptible nature because all flesh is now as grasse Isa. 40.6 and death now unto them is not a curse but turned to a blessing in Christ being both a cessation from labâ—ur and an entrance into rest Rev. 14.13 Blessed are they that dye in the Lord they rest from their labours and their workes follow them QVEST. XXXI Why it was not good for man to be alone Vers. 18. IT is not good for man to be alone 1. not as R. Sâ—l left if man would have beene alone hee might be thought to be chiefe Lord in earth as God was in heaven for if man had beene alone who should have so thought or spoken 2. Neither was it not good in respect of God who by his infinite power and wisdome could otherwayes have multiplyed and increased man but in respect of that order and course of generation which God appointed for other creatures 3. Neither is this so said as though no man could live without a woman as the Hebrewes have these sayings nothing is good but a woman â—e that hath not a wife is not a man for God hath given unto some a speciall gift which may supply this want 4. Neither is S. Paul contrary to Moses where he saith it is not good to touch a woman for he speaketh in respect of those present times of persecution wherein their wives might have beene a let unto them Mercer 5. But this is so said 1. in respect of mutuall society and comfort 2. in respect of the propagation of the world 3. especially for the generation and increase of the Church of God 4. but most of all it was meet that woman should bee joyned to man because of the promised seed of the woman of whom came our Saviour Christ after the flesh QVEST. XXXII Wherein woman was a meet helpe for him Vers. 18. LEt us make an helpe meet for him The word cenâ—gdâ— signifieth as one before him or against him But we neither allow the conceit of some Hebrewes as R. Sâ—lamon that the woman is said to be against man because she is contrary to him 2. Nor yet doe wee like of Tostatus conjecture because the male and female in respect of their naturall parts are contrary 3. Nor yet doe wee approve David Kimchi his collection that the woman is said to bee as before man that is as a servant to attend vpon him for shee is appointed to bee his fellow-helper not his servant neither is it like that if shee had beene ordained to any base use or service that she should have beene framed out of Adams side 4. Therefore shee is called a helpe like to man as Hierome readeth or according to him as the Septuagint or as before him as the Hebrew both because shee was made like unto man as well in proportion of body as in the qualities of the mind being created according to the image of God as also for that she was meet for man necessary for the procreation education of children and profitable for the disposing of houshold affaires 5. This maketh a manifest difference betweene woman which is alwayes before man cohabiting and conversing with him and other females which after their copulation forsake their males Luther QVEST. XXXIII When the woman was formed A Further doubt is moved by some at what time the woman was made where 1. wee reject the conceit of Cajetanus who making an allegory of this story of the framing of the woman out of Adams side is forced to affirme that God made man and woman together upon the sixth day and not the woman out of the man for thus the history of Moses is called into question and as well may the whole discourse of the creation of the world be allegorised as this narration of the making of woman And again it is contrary to the Apostle who saith that the woman was of the man 1 Cor. 11.9 2. We likewise refuse the opinion of Catharinus who thinketh the woman to have been made the seventh day for this also is contrary to the Scripture Exod. 20.11 In six dayes the Lord made heaven and earth the sea and all that in them is 3. So then we hold that the woman was made of a rib out of Adams side as Moses setteth it downe neither made together with him out of the earth nor yet made so long after him upon the seventh day but she was formed upon the sixâ—h day
exercise his strength as Augustine againe saith Administrat omâ—ia qua creavit ut etiam ipsa proprios motus exercere sinat God doth so governe all things which he created that yet hee suffereth them to exercise their owne motions 3. God might justly suffer this to be done because hee did know how to turne Adams fall unto good Deuâ— permisit hominem tentari quâ—m sciebut esse casurum quid simul videbat eo casu sâ—â—â—ti posse ad misericordiam c. God suffered man to be tempted whom he knew should fall because he saw how to use his fall to declare his mercy and justice while he justly punished some out of the same damned masse and delivered others in mercy Doct. VI. Adam not damned WHereas v. 15. a promise is made concerning Christ that the seede of the woman should breake the serpents head from hence we infer that our first patents though they sinned yet were by faith in the Messiah to come restored and not utterly condemned which was the heresie of the Tatiaâ—es August de haeres c. 23. In the booke of wisdome we read that wisdome preserved the first father of the world and brought him out of his offence c. 10.1 which is agreeable to the Canonicall scripture because Adam is called the sonne of God Luke 3.38 he was not then the child of death and hell everlastingly to perish Doct. VII Wherein Adam transgressed NOw because carnall men doe extenuate Adams sinne that he was cast out of Paradise for eating an apple I will briefly shew the greatnes of our first parents transgression wherein many sins concurred 1. There was in them both incredulitie in not beleeving Gods words to be true 2. Vnthankfulnesse in not being contented with their estate 3. Pride in desiring to be like unto God 4. Wantonnes in sinning without any necessitie having all the trees in the garden beside to eare of 5. There was the sinne of gluttonie in pampering the desire of the belâ—â—e 6. Disobedience in transgressing the commandement 7. Curiositie in coveting to know the operation of the fruit in bringing them to knowledge 8. Presumption in that they presumed of Gods mercie that they should not die though they did eate 9. Then followed the concupiscence and rebellion of the flesh in being ashamed of their nakednesse 10. They excused their sinne 11. They are guiltie of homicide in bringing death not only upon themselves but all their posteritie 12. Beside Eva seduced her husband 13. Adam sinned in his inordinate affection to his wife in listning to her 14. The easines of the commandemeÌ„t maketh the transgression more heinous as Augustine well noteth answering to this question why God forbad them to eate of that tree Si bona est quare non tango si mala est quare in Paradise ideo in Paradiso est quia bona est sed nolâ— tangâ—â— quiâ— obedienteÌ„ te volâ— if it be good why doe I not touch it if it be evill why is it in Paradise therefore it is in paradise because it is good but I will not have thee touch it because I would have thee obedient God could not then make better triall of mans obedience than in forbidding that which was good Places of confutation Confut I. Infidelity not pride the first sinne of our parent 1. THe opinion of the Popish writers is that pride was the first sinne that Eva was tempted unto because Satan saith unto them yee shall bee as gods but it is rather evident that their first sinne was infidelitie first Satan telleth them ye shall not die at all and so perswadeth them not to give credit to the word of God for if they had verely beleeved that to come to passe which was threatned they would never have given any credit to Satan Confut. II. Our parents lost not their faith 2. BEllarmine also holdeth that our first parents in their transgression lost their faith because by the seducement of Satan they beleeved not what God said unto them ye shall not die Ans. 1. It followeth not if in this one act of faith they failed that therefore totally their faith was extinguished he that shal be seduced in one article or point of faith is he presently stripped of all faith 2. It was no formall infidelitie as though wittingly they rejected Gods word but they were materially deceived onely and their sudden violent affection over-shadowed their knowledge judgement 3. So Peter denied Christ through feare and frailtie yet in his judgement he could not so at once cast off all opinion of Christ hâ—s faith was shaken and winnowed but it failed not as our Saviour testifieth of him that he had praied for him that his faith faile not Luke 23.22 and so was the case in our first parents Confut. III. Not Marie but Christ brake the serpents head 3. vers 15. THe vulgar latine translation readeth shee shall breake thy head c. which the Popish writers understand of the virgin Mary as Pererius doubteth not to give this marginal note B. virgo contrivit caput serpentis the blessed Virgin did break the head of the serpent and Bellarmine also justifieth this translation whereas in the original it is his ipsum it in the neuter gender which must be referred to seed the Septuagint and the Chalde read he in the masculine understanding it of Christ for none else but Christ broke the serpents head Confut. IIII. The tree of life could not actually give life but was a symbole of it 4. vers 22. LEst he take of the tree of life and live for ever Bellarmine would proove from hence that this tree by eating the fruit therof might bring true immortalitie Ans. 1. As the Lord saith by way of derision man is become as one of vs to know good and evill So in the same sense is this other part of the sentence uttered that as a man simply thought to get knowledge by eating of the one so he might imagine to obtaine life by the other 2. For if Adam might have lived by eating of this tree now after he had sinned how would that other saying have taken effect in the day that thou eatest thereof thou shalt die the death Gen. 2.17 These speeches had beene contrarie the one to the other 3. It was therefore the tree of life as the other was of the knowledge of good and evill that is significative non effective not in operation â—ut in signification it was a signe or symbole of life received from God and by Gods gift should have beene â—reserved if a man had not sinned and therefore man beeing deprived of life lost also the signe thereof Places of Exhortation and practice 1. WE have here set forth unto us from v. 1. to v. 7. the degrees of tentation 1. the suggestion of Satan 2. delectation the woman saw the tree was pleasant c. 3. Consent shee tooke of the fruit 4. The effecting of the thing desired shee did eate
Hebrew ach to be read as an adversative as Paulus Burgensis readeth veruntamen notwithstanding as though the sense should be this though yee are permitted to shed the bloud of beasts yet it is unlawfull for you to shed the bloud of man 3. Neither is this another exception concerning mans food as Cajetane that as before the bloud of beasts is excepted so here humane flesh that if it be not lawfull to shed the bloud of man neither is it to eat his flesh which first must be kiâ—led before it be eaten 4. Neither need there to be here understood any sentence as this I will not have you to shed mans bloud and then this to follow as a reason for this prohibition to shed mans bloud followeth directly in the next verse 5. But this word translated for may be read as a causall why God would have them abstaine from all cruelty or savage behaviour in eating of the bloud of beasts that they should have a greater detestation of the spilling or shedding of mans bloud Perer. Mercer QVEST. VII How God will require the bloud of man at the hand of beasts Vers. 5. AT the hand of every beast 1. Rupertus by beast understandeth the Devill that shall answer for the death of mens soules but Moses here directly speaketh of the bodily life which is in the spirits and bloud 2. Neither by beasts here are understood cruell and beastiall men for it followeth afterward aâ— the hands of man will I require it c. 3. Neither doth Moses insinuate the death of martyrs which were exposed to beasts for which the persecutors shall answer for that did cast the Saints before the beasts 4. But here is shadowed forth that Law which was afterward published that even the beast that killeth a man should be stoned Exod. 22. QVEST. VIII How his bloud shall be shed that sheddeth bloud Vers. 6. BY man shall his bloud be shed 1. Some reade in homine and referre it to the first clause Hee that sheddeth mans bloud in man as they which are strangled have their bloud shed as it were in them sic Tostatus but in this sense one kinde of murther onely should be prohibited 2. Some read in homine against man that is in despite of man Cajetan 3. But the best reading is per hominem by man and to referre it to the last clause by man shall his bloud be shed that is by the Magistrate as the Chalde interpreteth by witnesse by the sentence of the Iudge for it should seeme that before the floud there was no law made nor power given to man to punish murther as Adam proceeded not against Cain that killed his brother Abel Mercer 4. And this must be understood not de facto sed de jure merito not of the fact for many times murtherers escape but of the right and due desert of murtherers that they are by Gods Law worthy of death and many times where the law of man faileth that such are not executed Gods vengeance overtaketh them such are either slaine in battell or by the hands of other or by some other meanes as it is in the Psalme men of bloud shall not live halfe their daies Psalm 55.24 Calvin QVEST. IX That mans life should be preserved because of Gods image IN the image of God c. 1. Hence it followeth not as Oleaster collecteth that the image of God is in mans body because the image in the soule cannot be by the killing of the body destroyed for the reason concludeth well though this image of God be not in the body yet because the body is the Tabernacle of the soule and beareth that which beareth the image of God it ought for that cause to be reverenced and yet the image of God though not originally or principally yet by the consequent and effects is expressed and shineth in some sort in mans body in that it is made upright and aspiring to celestiall things and so sutable to the soule and in regard that into the hand of man God hath delivered the rule and dominion of the creatures cap. 1. vers 28. 2. Though the image wherein man was created be much decayed and impaired yet some part thereof remaineth for the which the life of man should be spared and preserved Calvin 3. And if for this reason the life of any man whatsoever should be regarded much more the life of Christians in whom this image is renewed in Christ Muscul. QVEST. X. Of the Raine Bow Vers. 13. I Have set my bow in the cloud c. 1. Neither Ambrose conceit can be admitted who understandeth not here the visible Raine-Bow in the clouds but the invisible power of God whereby he sometime intendeth sometime remitteth his judgements as a bow is bent and unbent againe But this collection is contrary to the text which saith The Bow shall be seene in the cloud vers 14. 2. Neither is their opinion found that thinke there was neither raine noâ— Raine-Bow before the floud for how could the plants and fruits of the earth have beene so many yeares preserved without raine so then the Raine-Bow was before the floud but it beganne onely now to be a signe of this covenant betweene God and man as the Lord chuseth sometime naturall things for signes as Bread and Wine and Water in the Sacraments Mercer 3. Neither is the opinion of some Hebrewes to be admitted that thinke the Raine-Bow to have beene before the floud but then it appeared in the cleare aire now in a cloud for the iris or Bow can have no existence or being but in a dewing or stilling cloud Mercer 4. Neither is Thomas Aquinas judgement and Cajetanus sound which thinke that the Râ—ine-Bow is partly a naturall signe that there shall be no floud because the Raine-bow sheweth not but when the clouds are thinne and dispersed whereas thicke and blacke clouds ingender inundations for the causes of the generall floud were not naturall and God without the clouds by the overflowing onely of the waters could drowne the world and beside if the Rain-bow were a naturall signe then before the floud came it might have prognosticated so much but then it should have beene a lying signe for notwithstanding the Raine bowes often appearing before the deluge as it is like the floud came 5. Though the Raine-bow bee not a naturall signe but voluntary depending upon the will and institution of God yet notwithstanding hath it some agreement with that which it is made a signe of like as baptisme in the flesh hath some resemblance of the soule so the Raine-bow is a fit and convenient signe to portend no inundation likely to follow because it is orâ—inarily a signe either of faire weather or of no long raine And it hath beene observed that a Raine-bow in the morning betokeneth showers in the evening faire weather Beside the Raine-bow is found to be wholesome to plants and herbs that where it lighteth it giveth them a more pleasant and
should not set our affections upon earthly things but presse forward in our desire toward our heavenly Countrey 5. Morall Good officers should not seeke to inrich themselves Vers. 14. IOseph laid up the money in Pharaohs house Ioseph was a faithfull officer to Pharaoh he did not seeke to inrich himselfe by his office but sought the Kings profit and increased his treasure Mercer Such an one was Iosua who in the division of the land of Canaan to the tribes did not share any thing to himselfe but the children of Israel gave him an inheritance among them when they had made an end of dividing the land Ios. 19.49 Such should officers and Judges be toward the King and people to deale faithfully with the one and justly with the other not to turne all to their owne profit and gaine as many doe now adayes CHAP. XLVIII 1. The Method and Argument of the Chapter FIrst in this Chapter is declared how Ioseph came to visit Iacob when he was sicke Secondly Iacobs testament is set downe first concerning Iosephs sonnes then his gift and legacie toward Ioseph himselfe vers 22. with a generall prophecie of the returne of all his children vers 21. Concerning Iosephs sons 1. The ground and occasion of Iacobs blessing of them is expressed which is first the promise of God vers 4. then the right property that Iacob had in them vers 5. Thirdly because Rachel was taken away leaving not much issue behinde her vers 7. and Ioseph was the eldest of her who was his principall wife 2. Iacobs blessing followeth first the preparation to the blessing where we have set forth 1. Iacobs kissing and embracing of Manasses and Ephraim vers 9 10. 2. Iosephs reverence to his father vers 12. 3. The presenting of his two sonnes and the order of disposing them Manasses to Iacobs right hand and Ephraim to his left vers 13. Secondly in the blessing 1 There is the ceremonie the laying on of Iacobs hands contrary to Iosephs expectation the right hand upon the youngest the left upon the eldest vers 14. 2. The pronouncing of the blessing which sheweth the author or efficient cause God who had fed him and delivered him vers 15 16. and the effects the naming of them among the tribes and their great increase and multiplying vers 16. 3. The ratification of the blessing where we have first Iosephs exception vers 17 18. then Iacobs answer containing a satisfaction to Ioseph vers 8 9. a confirmation of the blessing vers 20. 2. The divers readings v. 1. It was told to Iacob H.S.C. one told Iacob caet v. 7. Concerning the divers reading of this verse see before chap. 35. vers 16. and quest 13. upon that Chapter v. 7. I buried her in the way of the horse-race S. neare the way to Ephrata caet v. 11. I am not deprived of thy face H.S. I had not thought to have seene thy face caet v. 14. He layed his left hand upon the head of Manasses which was the elder changing his hands H.S. hee taught his hands although Manasses was the elder C. guiding or directing his hands of purpose for Manasseh was the elder B. G. he knew feeling with his hands that Manasses was the elder T. caused his hands to understand that Manasseh was the elder P. sacal to understand v. 15. God whom my fathers pleased in his sight S. served in his sight C. walked in his sight cat halach to walke v. 16. That they may grow into a multitude S.H. grow as fish into a multitude cat v. 20. In thee Israel shall be blessed H.S.C. shall blesse caet v. 21. The word of God shall be your helpe C. God shall be with you caet v. 22. I give thee Sechem the chiefe part above thy brethren S. I have given thee one portion of land c. B. I give thee one principall part or portion above c. C.G.T. Sechem signifieth a part portion or elbow of ground and it is also the proper name of a place Which I tooke out of the hand of the Amorites by my prayer and deprecation C. by my sword and my bow caet 3. The explanation of doubtfull questions QUEST I. Of the adopting of Manasseh and Ephraim into the degree of Iacobs sonnes Vers. 5. MAnasseh and Ephraim shall be mine as Ruben and Simeon are mine 1. Iacob upon Gods promise that he should increase into many people by the spirit of prophecie adopteth Manasseh and Ephraim into the number of his sonnes that seeing Rachel was taken away before he had many children by her he should by these be increased 2. He adopteth them in the place of Ruben and Simeon the two elder brethren and so the birth-right is conveyed from Ruben to Iosephs sonnes because he had defiled his fathers bed 1 Chron. 5.1 3. Here we have the practice of that law afterward established Deut. 22.17 of allotting a double part to the eldest Iun. for Ioseph had a double part in that two tribes came of him whereas the rest of his brethren had but each one his tribe Manasseh and Ephraim had not each of them his double part to the rest as some Hebrewes thinke but they two being the fathers of the two tribes doe make their fathers part double to the rest Mercer QUEST II. Whether Ioseph had any other sonnes beside Manasseh and Ephraim Vers. 6. THe linage which thou hast gotten after them c. 1. This is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 potentially which thou maiest get afterward for the Scripture maketh no mention of any sonnes beside these two that Ioseph had at this present Iun. Mercer as also it might be uncertaine whether Iosephs wife were at this time with childe Mercer 2. The other sonnes should be more properly Iosephs yet so as that they should make no tribe of themselves but be accounted with Manasseh and Ephraim Iun. 3. They are deceived which thinke that Machir and Galaad of Manasseh and others of Ephraim were those other sonnes of Ioseph for they are his nephewes and Manasseh and Ephraim were their fathers not their brethren also some thinke that if Ioseph had begotten any other sonnes they should have had no inheritance in Canaan but this is not like seeing they came of Iacob whose whole seed was chosen likewise whether Ioseph had afterward any other sonnes it is uncertaine it is like he had not because no mention is made of them in Scripture neither doth it much skill seeing they were to be annexed and incorporate into these two tribes of their brethren Mercer QUEST III. Why Iacob maketh mention of the death and buriall of Rachel Vers. 7. I Buried in the way to Ephrath 1. Iacob maketh mention of the death and buriall of Rachel 1. Not to answer a secret objection why he buried not Rachel in the double cave with his fathers as he himselfe desired to be buried and thereupon tooke an oath of Ioseph because she died
darkenesse but onely made a separation betweene the light and the darknesse Gen. 14. Whereupon Augustine groundeth this distinction Aliud fecit Deus ordinavit aliud non fecit sed ordinavit God mâ—dâ— sâ—me things and ordered them also some things he made not but ordered as he giveth instance of the darknesse so the workes of darknesse God cannot be said to have made but only he disposeth and ordereth them QUEST XXVII God otherwise hardneth then as a generall mover of the heart THirdly some referre that worke of God which he sheweth in the hardning of the heart to that generall power which he giveth unto the creature in whom all things move live and have their being Act. 17.28 So that the hardning of the heart as it is an action or worke is of God but as it is evill it proceedeth from man So Zuinglius Quatenus est Dei Creatoris opus est crimen non est quantum autem hominis crimen est scelus est As it is of God the Creator it is a worke it is no faule but as it is of man it is a fault it is a sinne The Master of the sentences hath the like saying Actus mali in quantum actus 〈◊〉 boni sunt à Deo authore Evill acts as they are acts are good and proceed of God the Author lib. 2. distinct 35. But this solution doth not take away the doubt for as God is the Creator and so generall worker hee only giveth power to move the heart this moving being the generall action is divided into two parts for there are good motions of the heart and evill the mollifying of the heart and the hardning in the good motions God concurreth two wayes as a generall mover by his creating power and as a particular directer by his regenerating grace but in the other motions he only hath a stroke as a generall mover in the particular action of hardning as it is evill hee concurreth not Therefore according to that generall power the Lord is said only to be a mover not an hardner of the heart Some other way therefore yet must be found out whereby the Lord is said to harden the heart QUEST XXVIII How the Lord is said indeed to harden the heart TO conclude then this question of all these wayes before rehearsed which are ten in all I make choice of these three which may fully satisfie every doubt namely the third in the 17. quest before the fift in the 20. quest and the sixt in the 21. The first is that God is said to harden the heart by leaving it to it selfe and depriving it of his necessary grace as God is said to have given over the unbeleeving Gentiles to their hearts lusts Rom. 1.24 The second that beside this God causeth many things to be done which are not in themselves causes of the hardning of the heart yet the wicked take occasion thereby further to bee indurate and hardned as S. Paul sheweth how the wicked abuse the patience and long suffering of God thereby to be further hardned Thirdly God by his just judgement Cum suum in malum quâ— ipse ultro ruit amplius ad finem usque impellit doth force him to his owne hurt whither hee runneth headlong himselfe even unto the end Iun. Aâ—aâ—ysâ—n 7. cap. Exod. God as a just Judge seeing a mans heart to bee bent upon wickednesse doth as a just Judge inflict upon him the spirituall punishment of induration To this purpose Augustine handling that place Rom. 1. how the Lord gave up the Gentiles to their owne lusts useth this distinction that some things there rehearsed are sinnes and no punishment as the pride and vanity of their mindes vers 21. They were not thankefull but became vaine in their imagination Some a punishment and no sinne as eternall death which they were worthy of vers 31. the rest that came betweene are both sinnes and punishments By this distinction Augustine in another place answereth this objection of the Pelagians God say they should not take such punishment of sinne Vt peccator per vindictam plura committeret That the sinners thereby commit more sinne Augustine answereth to this effect Sic ostendit ista esse peccata ut etiam poenae fint peccatorum he sheweth these so to be sinnes as that they are also punishments of sinnes as the Apostle there saith vers 27. Man with man wrought filthinesse and received to themselves such recompence of their error as was meet So the meaning of Augustine is that God did not send them upon the Gentiles as they were sinnes but they are to be considered as punishments of their sinnes as God hath an hand therein Likewise whereas Iulian the Pelagian objected that Per patientiam divinam sunt non per potentiam desideriis traditi That they were delivered over to their lusts not by the power but by the patience of God Augustine to shew the contrarie giveth instance of that place Ezech. 14.9 When it is said If the Prophet be deceived I have deceived him Patientia an potentia est Is it the patience or the power of God that doth this And concerning the hardning of Pharaohs heart Augustine concludeth thus Deus ejus voluntatem proprio suo vito malam in hoc peccatum judicio suo justo occulto inclinavit God did incline his will being evill by it owne faulâ— into this sinne by his just yet secret judgement If God did incline it he did more than suffer it or minister the occasion only whereby it was inclined Hierome expresseth as much by this similitude Vnus est solis calor secundùm essentias subjacentes alia liquefacit alia indurat liquatur cera induratur lutum there is buâ— one kinde of heate in the Sunne and according to the matter which it worketh upon some things it melteth some things it hardneth the wax is melted the clay hardned Origene also useth the same similitude and applieth it thus Sic indurasse dicitur Deus cor Pharaoniâ— quia cor ejus secundùm ea quae cogitabat luteum limosum erat So God as the Sunne hardneth the clay is said to have hardned Pharaohs heart because his heart according to those things which he thought was earthly and muddy And in another place he bringeth in this Simile Vt eodem opere plâ—viae terra diligenter exculta affert bonos fructus inculta tribulos as by the same worke of the raine the earth being well tilled bringeth forth good fruit and the untilled thistles Like as then the Sun hardneth the clay the raine bringeth forth weedes not of it selfe but by reason of the nature of the thing concurring whereupon it worketh so by the working of God after a most secret and hid manner the hearts of the wicked are hardned but the cause thereof is in themselves And thus much shall suffice of this question see it handled before 2. Doct. chap. 7. and chap. 8 quest 12.
not be amisse first to examine his reasons and then to confirme the truth 1. He urgeth these and such like places That God would have all men to be saved and come to the knowledge of the truth And I will not the death of a sinner If mercy be offered to all then the way is open for all to returne unto God Contra. 1. God indeed offereth himselfe unto all and denieth not the externall meanes to any if they had grace to apprehend them The Gospell hath beene preached to all the world and is many times to the impenitent and reprobate so God offereth grace to all but all will not receive it Augustine hereof thus writeth Correctio medecinabiliter omnibus adhibenda est etiam si salus aegrotantis sit incerta c. The wholesome medicine of admonition must be ministred to all though the health of the sicke be uncertaine that if he which is admonished belong to the predestinate it is unto him a wholesome medecine if he doe not it is a penall torment 2. The argument then followeth not God calleth all to repentance therefore all may have grace to repent The Scripture saith many are called but few are chosen Ambrose saith In aliis praevaluisse gratiam in aliis reâ—iluisse naturaâ— That grace prevaileth in some in others their obstinate nature resisteth 2. So long as men are in this life they are in the way and are not deprived of all grace nor utterly forsaken till they come into hell Contr. Everlasting punishment in hell is the end and execution of damnation but men in this life may be in the state of damnation and be utterly forsaken of Gods grace as Saul and Iudas and they whom the Apostle saith God gave them over to a reprobate sense Rom. 1.28 3. If any had beene in this life wholly excluded from grace Pharaoh of all other was most like yet his state was not desperate seeing he was in the same case with Nebuchadnezzar who repented and confessed God Contr. 1. He reasoneth flatly against the Apostle who propoundeth Pharaoh as a vessell of wrath prepared to destruction Rom. 9. Now if there be hope for the vessels of wrath to come to grace then there was hope for Pharaoh The Apostle maketh these two distinct things God hath mercy on whom he will and whom he will he hardneth Rom. 9.18 As God hardneth not those on whom he hath mercy so neither sheweth he mercy on those whom he hardneth 2. Nebachadnezzar and Pharaoh were most unlike for the one had not so many wonders shewed as had the other neither so often dallied and made shew of repentance as did the other this sheweth their state to be most differing for if Pharaoh had beene no more hardned than Nebuchadnezzar was he would likewise have repented 4. We are to despaire of none in this life therefore it is possible for all to repent Contr. 1. Such as wee see and know commit a sinne unto death which is the irremissible sinne against the holy Ghost which I confesse is a rare thing now to be discerned such wee may despaire of because the Apostle forbiddeth us to pray for them 1. Ioh. 5.16 And those for whom the Lord did forbid Ieremy to pray chap. 7.16 what hope I pray you was there of them 2. Though wee in charity are to hope the best even of the greatest sinners yet this followeth not that all of them may have grace to repent wee judge according to that we see but the Lord seeth the heart and knoweth from the beginning who are his and who are not But on the contrary side that some in this life are so hard hearted that they cannot repent and so are incorrigible and without hope of remission of sinnes it is proved thus 1. Sinne against the holy Ghost is irremissible as our Saviour saith He that blaspphemeth against the holy Ghost shall never have forgivenesse Mark 3.29 Therefore there are some in this life that cannot repent neither can have their sinnes forgiven them And because Bellarmine and Pererius and the rest here answer that the sinne against the holy Ghost is said to be irremissible not because it cannot at all be forgiven but because it is hardly forgiven therefore to prevent this objection that place of the Apostle is also urged that it is impossible for such to be renued by repentance Heb. 6.6 that which is impossible is not only hardly done but not at all 2. The foreknowledge and decree of God concerning the rejection of some is unchangeable and cannot be altered but God hath foreseene some to be damned and decreed them to bee rejected as Iudas is called the childe of perdition Ioh. 17. therefore it is not possible for such to come to repentance to be saved therefore Gregory saith well Qua non sunt praedestinata obtineri non possunt Those things which God hath not predestinate cannot be obtained But God hath not decreed repentance for them that are rejected and reprobate 3. There is no hope of forgivenesse for that sinne for the which it is not lawfull to pray but there is a sinne unto death for the which we are forbidden to pray 1. Ioh. 5.16 Ergo c. Pererius answer here is that by sinne unto death is meant that sinne wherein a man continueth unto death and so dying therein he is not afterward to be prayed for Contr. 1. It would follow by this reason that no sinne of any is to bee prayed for while hee liveth for how doth any know whether a man may continue in a sinne till his dying day 2. The Apostle speaketh of such sinnes which a man seeth his brother to sinne now sinnes are onely seene to be done in this life neither is a mans repentance knowne which God may give him in his very passage out of the world 3. Let them shew us any place in all the Scriptures that authorizeth prayer for the dead if they can wherefore they are not to give a sense of Scripture that cannot be warranted by Scripture 4. The Apostle therefore calleth it a sinne unto death for the which there is no forgivenesse and so is there no sinne but blasphemy against the holy Spirit And thus Ambrose expoundeth it Non potest ibi exoratio esse veniae ubi sacrilegis est plenitudo there can be no intreating of pardon where there is fulnesse of Sacrilege 4. Where there can bee no repentance there can be no remission of sinnes but some have such hard hearts that they cannot repent Rom. 2.4 therefore the sinnes of such are irremissible 5. Hereunto may be added the testimonies of Cyprian Non posse in Ecclesia ei remitti qui in Deum deliquerit that he can find no forgivenesse in the Church that sinneth against God lib. 3. de Quirinum cap. 28. Of Ambrose Cassa erat proditâ—ris poenitentia qui peccavit in spiritum sanctum The betrayers repentance was in vaine having sinned against the spirit of God in Luc. 22.
yea the land it selfe is polluted and defiled with bloud Numb 35.36 Galas 6. Mans bodie is the temple of the holy Ghost 1 Cor. 6.16 If any then destroy the temple of God him will God destroy 1 Cor. 3.17 7. The murtherer also sinneth against Christ whose member his neighbour is whose life hee hath sought So reasoneth the Apostle but in a divers case that he which causeth the weake brother to perish for whom Christ died sinneth against Christ himselfe 1 Cor. 8.11 QUEST XI How diversly murder is committed THis kinde of externall and actuall murther is committed two wayes either by a man himselfe or by another 1. The first is done two wayes either by the cruell shedding of mans bloud which is the most grievous sinne of all or by neglecting the meanes and not preserving our neighbours life either by helpe or counsell when it is in our power as the rich man suffered Lazarus for want of reliefe to perish at his gate Luk. 16. So the Priest and Levite passed by the man that had beene wounded of the theeves and was left for halfe dead and had no compassion of him Luk. 10. So the Wise-man saith in the Proverbs chap. 24.11 Deliver them that are drawne to death and wilt thou not preserve them that are led to bee slaine Isidore saith Qui incurrit in nudum esurientem c. He that meeteth with a man readie to perish for hunger and cold if he doe not give him meat and raiment homicida tenebitur shall be counted a murtherer So Gloss. interlinear A man committeth murther manu vel mente vel subtrahendo auxilium aut consilium c. with his hand with his heart and when he withdraweth his helpe and counsell 2. A man killeth by another two wayes consensu by giving consent as Saul did when Stephen was put to death keeping their garments that stoned him Act. 7.58 And the people crucified Christ calling unto Pilate Crucifie him Mandato voluntate By willing and commanding ones death as David did contrive Vrias death and Iezabel Naboths Bastingius QUEST XII Of the divers kinds of murder THere are divers kinds of killing 1. There is a lawfull killing or taking away of the life by the Magistrate as either in putting malefactors to death or in just warre where much bloud is shed 2. There is another kinde altogether unlawfull and inexcusable which is called wilfull murther when any of hatred smiteth a man that he die or of purpose lie in wait for him Numb 35.20 So Ioab wilfully killed Abner and Amasa 3. There is a third kinde of involuntarie murther when a man lieth not in wait but God offereth him unto him Exod. 21.13 For though such things seeme to us to fall out by chance yet all things are ordered and disposed by Gods providence and with him nothing happeneth by chance of this kinde there are three sorts 1. When two doe of a sudden having no purpose before fight together and the one killeth the other as striving upon the way or falling out upon any other sudden and unthought of occasion this is called manslaughter as Abner killed Asahel that met him and pursued him in battell this kinde is not so hainous as wilfull murther yet it far exceedeth these other kinds that follow 2. Sometime one is killed by chance which is of two sorts either a chance which falleth out by meere oversight and negligence as if a Physitian through carelesnesse mistake the medicine and so kill his patient which might by his care have beene prevented or it falleth out by meere chance which could not be helped as when one heweth wood and the axe-head flieth off and killeth one that standeth by 3. But that kinde which deserveth most favour and may best be excused is when one is forced to kill another se defendendo by defending of himselfe which was the womans case that with a milstone pashed out cruell Abimelechs braines when he attempted to set fire upon the tower and to burne the woman and all the rest of the people there Iudg. 9. QUEST XIII Magistrates are not guiltie of murder in putting malefactors to death ALl kinde of killing is not then unlawfull whereof there are three sorts there is divina vindicta heroica ordinata divine revenge heroicall ordinarie 1. The divine is which is directly and immediatly commanded by God as Abraham at the Lords bidding would have sacrificed his sonne Abraham non solum non est culpatus crudâ—litatis crimine sed laudatus est pietatis nomine Abraham was not onely 〈◊〉 blamed for his crueltie but commended for his pietie therein So Ioshua had commandement from the Lord to destroy the Canaanites 2. The heroicall kinde of killing is when any being inflamed with the zeale of Gods glorie and extraordinarily stirred by his spirit doe take revenge of the Lords enemies as Sampson upon the Philistims in his death Phineas in zeale killed the adulterer and adulteresse and Samuel hewed Agag the King of Amalek in peeces Marbach 3. The ordinarie killing is by the Magistrate who by direction of the word of God and according to wholesome lawes grounded upon the same doth give sentence of death against malefactors or wageth just battell upon these occasions the Magistrate sinneth not in shedding of bloud The reasons are these 1. Hierome saith Homicidas punire non est sanguinis effusio sed legis ministerium To punish murtherers and other malefactors it is no effusion of bloud but the execution of the law in Ieremiam c. 22. So Gloss. interlinear Index non occidit reum sed lex quae jubet The Judge killeth not the guiltie partie but the law which commandeth 2. Thomas saith Id quod licitum est Deo licitum est ministro ipsius per mandatum ejus That which is lawfull unto God the author of the law is lawfull unto Gods Minister by his Commandement But the Magistrate is Gods Minister Rom. 13.4 2. Places of Doctrine upon the sixth Commandement 1. Doct. Of the generall contents of this Commandement THou shalt not kill This Commandement consisteth 1. Partly in prohibiting all kinde of hurt or wrong to our neighbour either in leaving or forsaking him or in doing him hurt either outwardly by murder rayling reviling or by any injurie whatsoever or inwardly by anger hatred desire of revenge 2. Partly in commanding the preservation of our neighbours life either in not hurting whether provoked or not provoked or in helping either by the depulsion of wrongs and injuries offred or by the collation of benefits 2. Doct. The particular vertues here commanded THe vertues then prescribed in this Commandement are of two sorts either such as doe not hurt or such as are beside helping also Of the first kinde are 1. A particular justice and equitie in all our acts and doings not to hurt or molest any in word or deed by violence fraud or negligence or by any other meanes such an one was Nathaniel a true Israelite in whom there
9.20 4. Therefore these may be the causes why Moses prayeth againe 1. The Lord granted before that he would not destroy all the people at once sed 〈◊〉 ex inâ—ervallo vel per partes but whether he would doe it in continuance of time and as it wore by peecemeale hee knew not which he prayeth for here Lippom. 2. And there might be other sinnes as well as this for the which the Lord should be angry with them as Deut. 9.18 he saith he prayed and fasted because of all their sins Tostat. 3. And now he prayeth not only for the turning away or judgements but that the Lord would be againe fully reconciled unto his people and restore them to their former state and condition of favour Simler 4. And he prayeth not only for the pardoning of their temporall punishment but against everlasting death which sinne deserveth Osiander QUEST LXXVIII What booke it was out of the which Moses wisheth to be raced Vers. 32. IF thou wilt not race me out of the booke which thou hast written 1. By this booke R. Salomon understandeth the booke of the Law as Deut. 33.4 Moses commanded us a Law hee desireth if the Lord were purposed to destroy the people that his name should not be mentioned in the Law nor he taken to be the Law-giver for to what purpose should he be spoken of as a Law-giver unto that people which was not Contra. But this is not the meaning 1. Because the bookes of the Law were not yet written Moses therefore would not desire to be raced out of a booke which was not 2. Neither would Moses aske that of God which was in his owne power to doe now Moses did write the booke of the Law and he might have left out his owne name if he would 3. Againe Moses setteth against this great benefit the safety of the people the greatest losse which he could have but this had beene no such great losse unto Moses not to have his name remembred in any such written booke 4. Moses here useth a disjunctive speech Doâ— this or else race mee c. but if he meant the racing of his name out of the booke of the Law there had beene no disjunction at all for one had followed upon the other for if Israel had beene destroyed neither should Moses have written the booke of the Law which was only given unto Israel for it had beene in vaine to give Lawes unto a people that were not 5. Moses also speaketh of a booke which God had written now Moses writ the booke of the Law the ten Commandements only were written with Gods hand Tostat. quaest 41. 2. R. Abraham Francus who writeth upon Aben Ezra understandeth the racing out of this booke of the death of the body and he addeth further that there is quaedam rota coelestâ—â— a certaine celestiall wheele wherein are many starres which worke by their influence upon those iâ—â—eriour bodies and by the moving of this wheele death or life is caused so that thus he would interpret Moses speech Cause me by the motion of this wheele to dye But seeing the motion of this wheele which he imagineth is the naturall cause as he supposeth of life and death Moses could not dye naturally before his time came and if now he should have died it had beene not a naturall death but supernaturally caused by God therefore not by the motion of any such wheele Tostat. ibid. 3. Hierom also differeth not much from this former opinion in substance understanding Moses desire of death in this life he wisheth Perire in praesentiam non in perpetnum To perish for the present not for ever But whereas the Lord afterward answereth Moses Whosoever hath sinned will I put out of my booke vers 33. it followeth that they which sinne not that is without repentance are not put out of that booke but all as well the righteous as unrighteous the just and the sinners are subject to this temporall death therefore Moses speaketh not of that 4. Hierom hath beside another opinion for upon that place Psalm 69.28 Let them bee put out of the booke of life neither let them bee written with the righteous he inferreth that God hath two bookes viventium justorum of the living and of the righteous that was the booke of the living In quo ante adventum Dei Prophetae Patriarchae scripti sunt Wherein the Prophets and Patriarkes were written before the comming of God in the flesh the other wherein the faithfull are written whereof our blessed Saviour speaketh Rejoyce because your names are written in the booke of life and of the first Moses saith he speaketh in this place So some doe understand this booke in the same sense with Hierom of the booke of Gods Covenant which hee made with Israel out of the which the Gentiles were excluded of which mention is made Ezech. 13.9 where the Lord saith that the false Prophets shall not be written in the writing of the house of Israel So Moses desireth here not to be counted of the family of Israel wherein all the Prophets and Patriarkes were written But if Israel had now perished the booke of Gods Covenant with Israel likewise should have beene no more remembred therefore it had beene superfluous for Moses to desire to be raced out of that booke And againe the booke of the living mentioned in the Psalme is the same with the booke of life spoken of Apocal. 3.5 I will not put his name out of the booke of life In which booke of life not only the Prophets and Patriarkes before Christ but all the faithfull before and since are written 5. Cajetane understandeth it De libro principatuâ— in hoc mundo Of the booke of principality and preeminence in the world for it is decreed with God as in a booke Quod isto vel illi principentur in hac vita That such or such shall beare rule in this life And so Moses desireth to lose his principality and government which the Lord promised him that hee would make of him a great nation c. But whereas they which sinned only are taken out of this booke of life and yet many wicked and evill men are governours in the world it cannot be meant of any such booke or decree of principalitie or government 6. Oleaster by this booke thinketh to be understood the booke of the acts and doings of the righteous which is mentioned Iosh. 10.13 and 2 Sam. 1.18 But there are many righteous men whose names and acts were not written in that booke which is now thought also to be lost therefore it had beene no great matter for Moses to wish to be put out of that booke 7. Burgensis maketh foure bookes of God 1. One is the booke of life wherein only are written the names of the Elect that are ordained unto life as when souldiers are written in the muster booke which are pressed and appointed for warre 2. That also may be called the booke
â—â—mplicitie In the first sense simple theft may be punished by death not in the â—â—cond Neither in that place pag. 5. is any exception take to the lawes of the Realme as too rigorous against simple theft but it is mainâ—â—ined that the lawes of the land intend not the punishment of death for such imple theft as is more at large shewed pag. 412. quest 3. chap. 22. but alloweth â—he favour of the booke Onely a request is made to Reverend Iudges that â—o great exactnesse bee not required in reading of such simple Clearks Bâ— it will be objected that such as steale for necessity being once acquitted anâ— burnt in the hand if they be deprehended in the like againe do die for it aâ—d therefore the law of the land punisheth simple theft with death The answeâ— is thaâ— now it is not simple theft being joyned with obstinacie and custome 〈◊〉 sinne Againe it will be objected that women â—tealing for necessitie being not admitted to the privilege of their booke though they steale onely for necessitie doe suffer death for such theft It may be â—nswered that in women such kinde of theft argueth great boldnesse and impuâ—encie to whom their naturall shamefastnesse and impotencie ought to be a brâ—lle more â—â—an unto men and therefore in them it is a greater fault and yet if â—he like favour were extended to them as to men in the like cases no great inconvenience neeâ— to be feared Thus much in this place I thought good to advertise the Reader oâ— lest there might be any mistaking This laborious and painfull worke was finisheâ— by the Lords gracâ—ous assistance the fifth of Iune Anno Domini 1608. aetatis Authoris 46. Pâ—â—ysed be God our â—eavenly Father with the holy Spirit through Christ Iesus our most blessed Lord and Saviour forever Amen FINIS Deut. 4. v. 18. Synopsis papismi ad Regiam Majestatem and the Antilogie or counterplea Ecclesia triumphans ad sereniss Reginam Antithesis doctrinae Evangelicae Pontificiae ad Henricum Principem Epist 3. nescio quomodo quotiescun que legitur quasi nunc fiar ita afficit mentes audientium serm 77. Cor. 4.16 Noah signifieth rest Abram an high father Isaack laughter Iacob â—a supplanter Ioseph added Hosh. 10.3.8 Ezech. 28 1â— 2 Sam. 19.25 1 Sam. 19.31 〈◊〉 43. Cum haberet supra omnes potestatem quasi parens expostulare malebat quam quasi judex punire vincere volebat non plectere aequitatis judex non poenae arbiter maluit sibi homines religione quam timore astringere de obit Theodos. Prefat ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 21. 2 Sam. 20.25 Phil. 1.18 Act. 15.39 Theodoret. lib. 5.6.7 Ambr. in obit Valentinian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 99. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 34. Ierem. 38.9 Theodor. l. 4. cap 32. Pro â—e praesente senatus hominumqâ—â— praeterea viginti â—ilia vestem mutâ—verunt orat post redit 1 Sam. 2 3â— 2 King 2◠◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 43 Ego tibi mercedem dabo si me tanto labore liberaveris Socrat. lib 6. cap. 20. quâ—mad modum parentes a filiis vel pueris vel aegrotis multa patiuntur donec pueritia vel aegritudo transeat de serm in monte 34. Psal. 45 4. Socrat. lib. 7.23 Matth. 25 2â— 2. Peter â— 13.â—â— quis mihi jure succenseat si quantum caeteris ad res suas obeundas quantum ad festos dies Iudorum celebrandos quantum ad alias voluptates conceditur temporis quantum alij tribuunt in tempestivis conviviis quantum denique aleae quantum pilae tantum egomet mihi ad haec studia recolenda sumpsero Tull. orat pro Archi. poeta 1. Cor. 4. â—â— 2 Cor. 10. â—â— Eph. 6.19 Psal. 12â— Hieronym Sophronio Hieron ad Rustiâ— Epist. 7. Augustin ibid Tit. 1.8 Epist. 57. In Cantic â—3 ser. Philip. 3.15 Philip. 1.18 Mar. 9.40 Rom. 14.17 18. Epist. 15. Tom. 9. de utiliâ—ate jeâ—unii Cyril ad Geâ—â—adium Cyprian lib. 3. Epist. 2. Hom. 43. ad cap. Matth. 23. 1 Cor. 4. Epist. 11â— Lib. 83. quest Quest. 71. Hâ—â—ron Pammach S.c. S.c. S.c. T.r. T.r. S.c. G.r. S. ad S.H. Whether were firsâ— created thâ— heaven or the earth How God called the light day Whether the firmament be the starry heaven Mountaines before the flood The earth not dryed by the winde The opposite part of the earth not drowned The water and earth make buâ— one Globe The earth deeper than the water The measure of the compasse of the earth Pererius Whither the waters were conveâ—ed that covered the earth Terra humilia potuit defâ—â—derâ—â— How the sea is kept in that it overfloweth not the earth Whether the red sea be higher than Egypt The earth higher than the sea Whether the whole sea be a continued water Why the approbatioÌ„ God saw it was good is omitted the second day Hebrewes curious observations Dionâ—â— Halicaâ— Rom. Antiq. li. â— What Moneth the first in the yeare Lib. 1. Hexem c. 4. First moneth in the yeare Exod. 12.2 Epist de celebr Paschal Hebrewes 〈◊〉 Why the Moone is called a great light The distaÌ„ce of the Sunne and Moone from the earth Ambrose reasons of the greatnes of the Sunne and Moone The lawfull vse of the celestiall bodies The vanity of judiciall Astrology Astrologicall predictions false and vncertaine Oracles of Apollo deceitfull How men may prognosticate of the weather The blasphemous assertions of some Astrologers How it commeth to passe that astrological predictions sometimes come to passe Hebrewes â—ables Ex Peretio Monstrous births of women begotten of beasts God appeared in no humane shape when he made man Divers opinions of the image of God in man Augustines divers conceits hereof The image of God consisteth not in the natural substance of the faculties oâ— the soule but in the gifts of grace Adam lost the image of God by his fall Origen unjustly condemned by Epiphanius How man exerciseth his dominion over creatures If man had not sinned no beasts should have been killed for food Beasts should not have beene killed for knowledge or pleasure before mans fall Their reasons answered that thinke no flesh to have beene eaten before the floud What food the cattell lived of in the Arke Divers reasons proving the use of beasts for food before the floud See more of this matter C. 9. q. â— To whom God said let us make man The lying computation of yeeres of the Egyptians The Papists confuted that â—estâ—aine marriage 1. The great wisdome of God in the creation 2. The great bounty of God 3. Gods image must be repaired 4. Mans obedience toward his Creator 5. God illuminateth the soule 6. To delight in good things S.H. S. c. S. c. differ vet S. H. ad S. H. s. b. div accep Ch.c. h.c. appâ—spr s.c. h.s.c. s. c. S.h.c. S.h.c. s. ad h. c. differ veâ— diff veâ— h. C.c. app pro. prop. S. plur 〈◊〉 singul s.c. S.h. sense Of the Fâ—unes and Satyres Pereriâ—s deceived Hebrewes curious obseruations The