not evill that Adam in abstaining from that which was good might shew his humility to his Creator 2. In that God gave Adam so easie a precept to keep only to refraine to eat of one tree having liberty to use all the rest beside not like in hardnesse and difficulty to the commandement given to Abraham to sacrifice his only sonne herein the transgression and disobedience of Adam appeared to be the greater in transgressing a precept so easie to have beene obeyed This Augustine lib. 14. de civit dei c. 15. Thirdly we answer with Tertullian that this precept though in shew but easie and light yet containeth the very foundation of all precepts and of the whole morall law for therein was contained both his duty toward God in obeying his will and love toward themselves in escaping death which was threatned if they transgressed Tertul. lib. con Iud. So that in this precept Adam might have shewed both his love toward God in his obedience faith in beleeving it should so fall out unto him if he disobeyed as God said hope in expecting a further reward if he had kept the commandement The Hebrewes here are somewhat curious as R. Isaach that if they had tasted only of the fruit and not eaten it they had not transgressed but the commandements of God doe concerne the very thought R. Levi by eating understandeth the apprehension of things spirituall which is here forbidden but we take it rather litterally and historically that God giveth them so easie a precept to try their love and obedience Mercer QVEST. XXVI How a Law is not given to a righteous man BUt the Apostle saith The law is not given to a righteous man but unto the disobedient c. 1 Tim. 1.9 And Adam was now just and righteous and therefore he needed not a law for answer whereunto I say that the law in two respects is said not to be given to a just man 1. in respect of the negative precepts as to abstaine from murther theft adultery but in regard of the affirmative precepts to retaine them in obedience and doing of good workes so the just man had need of a law and so had Adam 2. A just man need not to feare the punishment of the law as S. Paul in another place saith of the Magistrate which is the speaking or living law he is not to be feared for good workes but for evill Rom. 13.4 And in this respect so long as Adam remained in his integrity and justice the punishment in the law concerned him not 3. And a righteous man rather of a voluntary disposition than by compulsion of law yeeldeth his obedience QVEST. XXVII Why God gave a precept to Adam fore-seeing before that he would transgresse it FOurthly A question will here bee moved why the Lord gave this precept to Adam which hee knew hee would not keepe for answer whereunto first wee say that God gave him a precept which was possible to be kept and Adam had power to keep it if he would it was then not Gods fault that gave him free will but his owne that abused that gift Secondly if it be replyed why God did not give him grace and stay him from transgression I answer that God could have given him such grace and to the Angels likewise that they should not have fallen but it was fit that God should leave the creatures to their free will and not hinder the course of nature which hee had made Thirdly though God foresaw mans transgression yet that was no reason to withhold the precept for then God should neither have made the Angels nor man because he saw that some of both should bee reprobates and by the same reason God should not have given his written word because many heretikes doe pervert it to their destruction Fourthly as God foresaw mans transgression so he knew how to turne it to good as in shewing mercy to sinners and in sending Christ to restore what man had lost so that notwithstanding Gods foresight of Adams transgression he was not to forbeare to charge Adam with this commandement in regard of the great good which God also did foresee should ensue QVEST. XXVIII What kind of death was threatned to Adam Vers. 17. IN the day that thou eatest thereof thou shalt die the death The first question here moved is what death God threatneth to Adam whether the death only of the body or soule or of both 1. We neither think that the spirituall death of the soule is here only signified whereby the soule is separated by sinne from God which was the opinion of Philo Iudeus lib. 2. de allegor Mosaicis and of Eucherim lib. 1. in Genes for wee see that the Lord himselfe threatned the death of the body to Adam Genes 2.19 Dust thou art and to dust thou shalt returne 2. Neither is the death of the body here onely implyâ—d as some have thought but the death of the soule by sinne also which bringeth forth the death of the body as the Apostle sheweth Rom. 5.13 Death went over all men for as much as all men have sinned There was first sinne in the soule before there followed death in the body 3. Neither doe we think that everlasting death is here excluded as Pererius seemeth to insinuate lib. 4. in Genes qu. 4. of this matter For the Apostle saith We were by nature the children of death as well as others Eph. 1.5 by Adams transgression we were the children of wrath hee therefore much more that made us so and if Adam had not by sinning made himselfe guilty of eternall death why was the promise of the Messiah presently upon his fall made unto him Gen. 1.15 whose office is to redeeme us from sinne and everlasting damnation 4. Wee therefore thinke with Augustine that by death here is understood whatsoever death either of the soule or body temporall or eternall lib. 1. de câ—vâ—â— dei c. 12. for Augustine maketh foure kinds of death the temporall death of the soule when it is for a time separated from God by sin the eternal death of the soule when it is separated from the body the temporall death of the body when it is separated from the soule the eternall death of the body in hell So Adam first died in soule by losing his innocency he died in body returning to dust he was subject also to everlasting death both of body and soule but from that he was redeemed by Christ. 5. Beside under the name of death are comprehended all other miseries calamities and sorrowes which are the forerunners of death so that we may fitly compare death to the center all other miseries as the circle or circumference about the center or as the Scripture resembleth it death is as the burning coale other sorrowes and miseries are as the sparkles that doe rise from the coale Iob 5.7 Man is borne to travaile as the sparkes flye upward QVEST. XXIX When Adam began to die SEcondly it is
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
said of all the Patriarkes beside that they begat sonnes and daughters beside those which are expressed no such thing is mentioned of Noah that beside these three he begat sonnes and daughters and the Septuagint read Noah begat three sonnes c. insinuating in so reading their opinion that these were all their sonnes yet it is evident Genes 6.9 That these were all Noahs seed the words are these are the generation of Noah Noah begat three sonnes c. 3. I rather thinke not that either Noah deferred his marriage till hee was 500. yeeres old or that hee being married abstained from the company of his wife all that time but that God so disposed seeing he purposed to save Noah and all his sonnes from the floud that Noah did not so abound with posterity as his fathers before him lest they also should have followed the wickednesse of that age and so perish with the rest the Lord saw that there might bee sufficient for the replenishing of the world againe and it was more to Gods glory to increase the world afterward by so small a number QVEST. VII Wherein Noah was a comfort to his parents 7. Vers. 29. THis same shall comfort us concerning the workes and sorrow of our hands 1. Not because the course of sinne should be stopped and the grievous workes of sinners stayed by the destructions in the floud as Chrysostome 2. Or because Noah found out the use of the plow whereby the earth was tilled with more ease as R. Solomon 3. or for that the use of flesh was graunted to Noah after the floud as some thinke 4. Nor yet onely for that the seminary of the world was preserved in Noahs arke which otherwise should have perished 5. Nor yet onely because God renewed his covenant with Noah promising that the world should never be destroyed with waters againe 6. But the chiefe scope of this prophesie hath relation to Christ in whom we finde true rest to our soules and who hath delivered us from the curse Galath 3.10 who was prefigured in Noah and his baptisme wherein is exhibited the remission of sinnes shadowed forth in Noahs arke as the Apostle sheweth 1 Peter 3.22 4. Places of doctrine 1. Doct. Originall sinne by propagation not imitation 1. vers 3. IN that Adam begat a sonne in the likenesse of his owne image which before is interpreted of originall corruption the heresie of the Pelagians is confuted who denied any such originall sinne or depravation of nature to be in infants by propagation from their parents but that it commeth onely by a corrupt imitation this was the heresie of the old Pelagians who affirmed Peccatum prima transgressionis in alios homines non propagations sed imitatione transisset that the sinne of the first transgression passeth unto other men not by propagation but imitation which heresie seemeth to have beene revived by Catherinus a Popish writer who denieth that the sinne of Adam is propagated or transfused to his posterity But the Scripture evidently overthroweth this assertion David confesseth hee was conceived in sinne Psal. 51.5 the Apostle saith That death went â—ver all in as much as all have sinned children then if they had not sinne should not die and here Seth is begotten in his fathers image 2. Doct. Originall sinne not a substance 2. THeir opinion is confuted that hold originall sinne to be a substance for like as the image of God wherein Adam was created was not the substance of the soule but the quality as the Apostle expoundeth which consist in holinesse and righteousnesse Ephes. 4.24 so the image of Adams corrupt nature consisteth in the contrary qualities of impurity and injustice 3. Doct. The state of originall sinne in soule 3. THe opinion of Papists is refuted who affirme that this originall corruption hath the seat and place in the flesh not in the soule for this image of corruption was in Adams soule and therefore the Apostle saith he renewed in the spirit of our mindes Ephes. 4 24. and put off the old man c. and put on the new which is renewed in knowledge after the image of him that created him Coloss. 3.10 there the corrupt image of Adam succeeded where Gods image is decayed which was in the soule for there the place of knowledge is 5. Places of confutation 1. Confut. Henoch was no licentious liver at any time IN that vers 21. after the generation Henoch is said to walke with God and not before Procopius Gazeus thinketh that Henoch was before a wicked liver but after repented But the contrary is â—vident in that it pleased God with such extraordinarie favour to take Henoch out of the world that he saw no death that he was as a shining starre for vertue and holinesse in that age 2. Confut. Henoch died not WHereas vers 23. it is said all the dayes of Henoch were 365. Albâ—n Ezra with other Hebrewes thinke that Henoch died for if he were still alive these should not be all his dayes Cont. 1. The Scripture maketh mention onely of the yeares of his life upon earth his yeares with God are not to bee accounted among men as the Apostle saith of Christ who in the dayes of his flesh Heb. 5.7 he is now in his flesh in heaven but these are counted the dayes of his flesh when he walked in his flesh among men 2. The Apostle evidently witnesseth that Henoch was taken away that he should not see death Heb. 11.5 he therefore died not 3. Confut. Henoch not alive in his flesh BEcause it is said that God tooke away or translated Henoch the Popish writers doe imagine that Henoch is yet alive in his flesh in Paradise together with Elias Contra. seeing that Elias is said to bee taken up into heaven or that he went into heaven 2 King 2.11 where Henoch also walked with God we cannot beleeve that they entred heaven in their whole humanity but that prerogative was to be reserved for Christ seeing the Apostle saith that he hath prepared a now and living way into the holy place for us by his vaile that is his flesh Heb. 10.20 Christs flesh therefore must make a way into heaven before any mans flesh beside can enter 4. Confut. Henoch not in the terestriall Paradise BUt because they also affirme that Henoch liveth in his flesh not in heaven but in the terestriall Paradise and it is against the faith as some of them say to thinke otherwise the vanity of this opinion shall easily appeare 1. Because the Scripture saith that every thing was destroyed upon the face of the earth and onely eight persons were saved in the Arke therefore Henoch if he had beene upon the earth must have perished 2. The waters prevailed fifteene cubits over the highest mountaine Genes 7.20 therefore the earthly Paradise must needs also have beene ouerflowne and destroyed 3. If they answer that Paradise might be hemmed in with the water which might stand as a wall round about it
it for a recompence for taking Sarah away as the Septuagint read and Chrysostome expoundeth 2. Or to buy Sarah and her maid vailes to hide their beauty that others be not intangled ex Perer. 3. Or that it was a gift of honour to shew that Sarah was both chaste and innocent Latine translat and the great Bible so also Rasi 2. It is not understood of this excuse or dissimulation which Sarah used as though the sense should be this that she might use this vaile or colour of the truth among her ownr for they could not bee deceived but among strangers she should plainly confesse her selfe to be Abrahams wife Lyranus Tâ—status for what needed Sarah to use any such excuse where she was knowne 3. Some doe referre it as well to Abraham as to the gift and to all that now hapned that they were signes of Sarahs chastity Mercer But the better interpretation is to apply it to Abraham that he should be the veile of her eyes 1. That no man knowing her to be Abrahams wife should looke upon her to desire her Aben Ezra Cajeâ—â—n 2. It also putteth Sara in minde of her subjection to Abraham whereof the veile is a signe 1 Cor. 11. â—0 3. Oleaster also further stretcheth it that Abraham was her veile that is her just excuse that she did this for his cause being by him perswaded but the former exposition is the better QUEST XIII How Sarah was reproved SHe was thus reproved 1. The 70. reade speake the truth that is that I am innocent and touched theâ— noâ— but this reading dissenteth from the originall 2. So doth the Latine remember thou art deprehended Lyppoman saith it should be read reprehensam reprehended not deprehensam deprehended 3. Iunius readeth all this is done that thou maist be learned 4. But the better reading is all this was that sheâ— might be reproved or in all this she reproved her selfe so that they seeme to be the words rather of the writer concerning Sarah than of Abimelech to Sarah QUEST XIV Whether Abimelech were smitten with any disease Vers. 17. GOd healed Abimelech c. for the Lord had shut up every wombe 1. Aben Ezra is not right that thinketh that Abimelech himselfe was stricken with no disease but that he is said so to be because his wife and maidens were punished for the text it selfe saith that God healed Abimelech and it is most like that God sent upon him some infirmity in his secrets whereby he was kept from comming neare to Sarah QUEST XV. What the shutting up of the wombe signifieth 2. THe shutting up of the wombe is not to bee understood as Pererius doth of the difficulty of bringing forth for then the children being ready for birth and staying longer than their time should have beene suffocated and the text saith the Lord had shut up every wombe but all were not great with childe at one instant Neither need we with Calvin because in so short a time Sarah being conceived with childe of Isaack and not yet delivered there could be no experience or triall of their sterility and barrennesse to say the history is transposed and was done before for Abraham till now had no occasion to sojourne in Gerar therefore the meaning is that the women were hindred from conception so signifieth the shutting up of the wombe as the opening of the wombe betokeneth aptnes to conceive as we reade Gen. 29.31 The Hebrewes affirme that not onely in the women but the men also all their pores and passages were stopped as well of the mouth to take meat as of other places that expell them and that the hens could not lay their egges but the text beareth it not 4. Places of Doctrine 1. Doct. Adultery a sinne punishable with death Vers. 3. THou art but dead c. God threatneth death to Abimelech conditionally if he did not restore Abrahams wife Iun. whereby we see that in the justice of God adulterie is a sinne to be punished by death as Iudas adjudged Thamar to the fire for whoredome Gen. 38.24 Where the law then is more gentle than to inflict the punishment of death upon adulterers they may thanke the lenity of the Magistrate which useth not that rigour which may well stand with justice 2. Doct. Ignorance excuseth not sinne Vers. 6. I Kept thee that thou shouldest not sinne against mee c. Abimelech then if hee had touched Sarai though he did not know her to be anothers wife had sinned ignorance then excuseth not sinne though it doe some what extenuate and qualifie it Muscul. as it is in the Gospell He that knew not his masters will and yet did commit many things worthy of stripes shall be beaten with few stripes Luk. 12.48 he that sinneth willingly shall receive more stripes and he that falleth of ignorance shall have some also 3. Doct. The whole family blessed because of the Master Vers. 7. THou shalt die the death and all thou hast as the sin of the Master of the house bringeth a judgement upon the whole familie so the Lord also sheweth mercy to the whole house for the masters sake Luk. 19.9 This day is salvation come into this house because he is become the sonne of Abraham 5. Places of confutation 1. Confut. No perfect righteousnesse in this life Vers. 5. WIth an upright minde and innocent hands c. This place is no ground for their opinion that thinke a man in this life may attaine to perfect justice for Abimelech doth not absolutely cleare himselfe from all sinne but onely in this particular in this degree of sinne that he had not committed willingly any act of uncleannesse with Sarah Calvin as the Prophet David useth to plead for himselfe Psal. 7.3 If I have done this thing if there be any wickednesse in my hands c. he onely purgeth himselfe from the suspition of a particular fact 2. Confut. The Scripture sendeth us not to pray to the dead but to be holpen by the prayers of the living Vâ—â—s 7. HE is a Prophet and shall pray for thee c. Neither doth this place make for the invocation of Saints that are departed for God sendeth not Abimelech to Noah or any other departed to pray for him but to Abraham then living Calvin The living then may pray for the living which duty may be mutually performed in charity while one knoweth anothers necessities But for the living to pray to or for the dead which know not their wants and they are already certainly disposed of in an unchangeable state as the living are not it hath no warrant upon any precept or example of Scripture or any sound reason drawne from thence 3. Confut. Against the heresie of the Tritheists Vers. 13. WHen God caused me to wander out of my fathers house c. The word is â—lohim Gods in the plurall number which maketh some to understand the Angels Vatablus Calvin but God and not the Angels first called Abraham from his Country fathers house
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
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.
and terror love and feare for a Fountaine cannot make both salt water and sweet Iam. 3.12 But the law is the minister of death of feare and terror Ergo not of life and peace and so consequently not of the faith of the Gospell which bringeth all these 3. The same thing doth not both make the wound and give a plaister to heale it The law doth shew us our sinne faith by grace in Christ healeth it the law reviveth sinne Without the law sinne is dead Rom. 7.8 but we are dead to sinne and alive to God in Iesus Christ our Lord Rom. 6.11 The same cannot make us both to die unto sinne and revive sinne the law doth the one therefore not the other So Augustine saith Ad hoc data est lex ut vulnera ostenderet peccatorum qua gratiae benedictione sanaret Therefore was the law given that it should shew the wounds of our sinnes which it should heale by the benediction of grace August de poenitent medic 4. The Preachers publishers and givers of the law and Gospell are divers The law was given by Moses but grace and truth came by Iesus Christ Ioh. 1.17 But if justifying faith were commanded in the law then grace also should come by the ministrie of Moses that gave the law This is Bernards reason who further inferreth thus Venit prâ—inde gratia plenus veritate Dominus noster c. Therefore Christ our Lord came full of grace and truth that what could not bee done by the law might bee fulfilled by grace Serm. parâ— 28. 5. The qualities and conditions of the law and the Gospell are divers the law promiseth life to him that worketh Moses thus describeth the righteousnesse of the law That the man which doth these things shall live thereby Rom. 10.5 But the Gospell requireth not the condition of working but beleeving to him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4.5 If then faith were commanded in the law to beleeve should also be a worke of the law then the Apostles conclusion were in vaine I conclude that a man is justified by faith without the works of the law But if faith be excluded out of the works of the law then it is not commanded or contained in the law for then it should be a worke of the law 2. Further the invocation of Angels and Saints which is commonly practised and stifly maintained in the Church of Rome is another apparent transgression of this first commandement because they give a speciall part of the divine worship which consisteth in prayer and invocation unto the creature First we will see and examine the arguments produced by the Romanists in defence of this superstition and then by other reasons out of the Scriptures convince and confute them The Romanists Arguments answered brought in defence of the invocation of Saints 1. THe Saints doe pray for us therefore we may and ought to pray them The antecedent or first part that the Saints doe pray for us they would prove by these places of Scripture Exod. 32.13 Moses thus saith in his prayer Remember Abraham Izhak and Iakob thy servants c. Ierem. 15.1 Though Moses and Samuel stood before me yet could not my affection be toward this people Baruch 3.4 O Lord God almightie heare now the prayer of the dead Israelites 2 Macchab. 14.15 And Onias spake and said This is a lover of the brethren who prayeth much for the peoplâ— to wit Ieremias the Prophet of the Lord. Answ. 1. As for the testimonies cited out of Baruch and the booke of Macchabees they prove nothing because they are no books of Canonicall Scripture 2. The other testimonies are impertinently alleaged for in the first Moses maketh no mention of the prayers which Abraham Izhak and Iakob should make for the people but of the covenant which the Lord made with them In the other of an hypotheticall and conditionall proposition they make a categoricall and absolute affirmation The text is If Moses and Samuel stood they inferre that Moses and Samuel did stand Simler But it may better be answered that if these were alive among the people to stand before the Lord for them in prayer c. as see the like Ezech. 14.14 Though these three men Noah Daniel and Iob were among them they should deliver but their owne soules by their righteousnesse 3. The Saints doe pray unto God by their generall wishes and desires as wishing that the Kingdome of God were accomplished as Revel 6.10 The soules under the Altar crie with a loud voyce saying How long Lord c. doest thou not judge and avenge our bloud But our particular necessities they are ignorant of and so doe noâ— make particular requests for us therefore the argument followeth not they pray by their generall desires for the Church Ergo they pray for us in particular 4. Seeing that the Romanists doe hold that the Patriarks and Fathers of the old Testament were in Limbo which they make a member or part of hell they doe contradict themselves in making them mediatours and intercessours in heaven 2. Argum. The Angels they say know our affaires and pray for us As Zachar. 1.12 The Angell of Iehovah answered and said O Lord of hosts how long wilt thou bee unmercifull to Ierusalem c. Therefore it is lawfull to pray to the Angels Answ. 1. That the Angels doe report our affaires unto God and so may make relation of our prayers and words also as of our other gests and acts unto God as the Lords messengers and ministers we will not denie but that they make any particular requests for men the Scripture no where speaketh and we are not bound to beleeve the relation of our prayers unto God is one thing and mediation and intercession is another 2. That Angell of Iehovah which prayed for Jerusalem was the Lord Christ who maketh intercession for his Church unto whom the rest of the Angels returne their message vers 11. who is also called Iehovah vers 20. 3. Neither doth it follow if it could bee proved out of Scripture that the Angels prayed foâ— us that we are to pray to them because they are not alwayes present to heare us and we are forbidden in Scripture to worship them Revel 22.9 and therefore to pray unto them which is a part of divine worship 3. Argum. The Saints that are living doe one pray for another much more the Saints being dead because their charitie is more perfect and seeing there is a communion of Saints as of the living so also of the dead which communion being not in faith and hope whereof there is no more use with them that are at rest it remaineth it is in charitie As therefore we may request the living to pray for us so we may pray the dead also to entreate for us Answer 1. The argument followeth not for the Saints alive doe one know anothers necessitie so do not the
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
5. Burgensis thus understandeth it that the Lord holdeth not the innocent in the remission of their sinne to be innocent in respect of some punishmet which may remaine But daily experience sheweth the contrary that God multa peccata impunita praeâ—erit doth leave many sinnes unpunished at all neither doth the punishment remaine the sinne being once pardoned Calvin 6. Oleaster giveth this sense Vere innocentem ita percutiet c. Sometime hee will smite or correct the innocent as though he were not innocent as he sheweth by the example of Iob lest God might seeme to be unjust in afflicting the righteous But if God should be said in the same action and at the same time to absolve and not to absolve it would include a contradiction 7. Wherefore the best interpretation is that which the Septuagint follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guilty he will not purifie so that here two Hebraismes must be observed first the word is iterated and repeated In absolving I will not absolve to shew the certainty of the thing that is nullo modo absolvam I will by no meanes absolve Iun. Secondly I will not absolve that is punio I doe or will punish Vatabl. And further here must be supplied the word sontem the guiltie I will not absolve Iun. Calvin Gallas Pelarg. As the like place is found Ierem. 46.28 venakeh lo enakeh in setting thee free I will not set thee free that is will not hold thee altogether innocent but will punish thee So also Ierem. 25.19 In being innocent should yee be innocent where the same word is doubled the meaning is they should not be altogether innocent Calvin 8. Calvin also propoundeth another sense because nikkah sometime signifieth to cut off it may be thus interpreted succidendo non succidam in cutting off I will not cut off and so it may be a reason of the former sentence that God will forgive sinnes and not cut off the sinners altogether But he preferreth rather the former interpretation for the other sentence ending with a perfect distinction sheweth that the sentence following hath no dependance of it QUEST XII What the Lord visiteth for in the posteritie of the wicked Vers. 7. VIsiting the iniquity c. 1. Lest God having hitherto proclaimed his mercie might be thought not to regard the sinnes of men the Lord now addeth that he is also a visiter and punisher of sinne upon the wicked and their posterity Ferus 2. And by sinne here is understood neither the act of sinne which cannot be transmitted over unto other but being a transitory thing resteth in the doer nor the fault which only goeth with the act nor the blot which is only in the soule of the sinner and offender nor yet the guilt for if the children were guilty of their fathers sinnes then they should for the same be everlastingly punished therefore by sinne is meant the punishment of sinne which is extended to their posterity Tostat. qu. 8. 3. And God usually punisheth the fathers but unto the fourth generation as the Amorites and Amalekites were punished after 400. yeeres which expired in the fourth generation Gen. 15. vers 13 16. Oleaster QUEST XIII How the children are punished for their fathers sinnes Vers. 7. THe iniquity of the fathers upon the children c. In deciding of this question how the sonnes are punished for their fathers sinnes it must be considered whether the punishment bee inflicted by man or by God 1. If by man the punishment bee imposed it is either in the losse onely of temporall things or in death the children may justly be deprived of temporall things as of possessions privileges honours for the transgression of their parents As by humane Lawes treason against the Prince or Common-wealth is punished with death in the offenders and losse of honours and goods in their posterity But the punishment of death cannot be inflicted upon the children for their fathers offences as a rule is given in Deut. 24.16 The fathers shall not be put to death for the children nor the children for the fathers 2. If the punishment be inflicted by the Lord it is either eternall or temporall first eternall punishment is laid upon none but upon the party that sinneth The same soule that sinneth shall dye Eâ—ech 18.4 If it be temporall it consisteth either in the losse of some temporall benefit or of life if the first not onely little ones and infants as the Hebrewes thinke shall suffer for their fathers sinnes but even they which are of yeeres as the Israelites did beare the iniquity of their fathers forty yeeres in the desart and the Jewes great and small were afflicted in the Babylonian captivity but where the punishment of temporall death is decreed by the Lord there onely the infants are punished for their fathers sinnes as the children of the rebellious Cora Dathan and Abiram were swallowed up with their fathers the greater sort also perished in that destruction but then they were such as consented thereunto Tostat. quâ—st 9. So also Achan was stoned with his sonnes and daughters for the sacrilege by him commited where Tostatus thinketh that they were little ones because the greater sort were not privy to his sinne seeing he had hid the stollen things in the ground But it is more like that they were such as might give consent unto the sinne and conceale it and that the things were not hid without their privity Iun. Or for the greater detestation of that fact and the example of others this exemplary punishment might be inflicted upon them Osiander But here two exceptions may be taken unto Tostatus conclusions 1. That he maketh infants liable to those sinnes of the fathers which the Lord saith he will here visit to the third and fourth generation whereas onely those children which continue like haters of God as their fathers were and imitate their impiety are included in this commination as appeareth by that clause inserted in the second Commandement of them that hate me Againe when infants are cut off by death their owne originall sinne is sufficient cause thereof which bringeth death upon them and so infants are taken away not onely to the fourth generation but in other succeeding ages further off 2. He restraineth this generall speech visiting the iniquity of the fathers onely unto temporall punishments beside death whereas the Lords judgements are not to be limited to this or that kinde but sometime by corporall death sometime by other temporall punishments hee doth visit the iniquity of the wicked fathers in their evill posteritie QUEST XIV Why the posteritie of the wicked are punished for their fathers sinnes VNto the third and fourth generation There are foure answers usually made to shew the equity of this that the posterity of the wicked should be punished for their fathers sinnes 1. Because God that gave life may againe without any injustice require it againe Nulli facit injuriam occidendo quemcunque He doth no wrong by slaying of
the text saith I haue given you every tree c. For 1. it is evident out of the Scripture that divers kinds of trees were created in Paradise for beauty and ornament which bare no fruit for food as the Cedar and Firre tree Ezek. 31.8 The Cedâ—rs in the garden of God could not hide him no Firre tree was like his branches 2. This generall permission to eat of every tree concludeth not a necessity of fruit-bearing in every tree but a liberty to eat of all which were fit for food excepting only the tree of knowledge of good and evill Gen. 2.17 QVEST. XXXV Whether the flesh of beasts were eaten before the floud LIkewise we refuse the opinion of Beda that neither man nor beast did eat of any flesh but onely of the fruits of the earth before the floud neither doe wee allow the iudgement of Thomas Aquinas who thinketh that the beasts which are now devourers of flesh should have used that kind of food in the state of mans innocency 1. part quaest 96. artic 1. The latter opinion wee reiect because if man had not transgressed there should have beene no death in the world Rom. 5.12 Sinne entred into the world by one man and death by sinne if there should have beene no death in the world because no sin I see not how death should have entred upon other creatures especially this violent death by slaughter as the Apostle also saith Rom. 8.22 That every creature groaneth with us and travelleth in paine together to this present so that this bondage of paine and corruption which maketh man and beast groane together was laid upon them together Neither doe I see how Basils opinion can stand hom 11. in Gen. that man in his innocency though hee should not have used the beasts for food yet might haue slaine them to take knowledge of their inward parts and to helpe his experience that wayes or it should have beene lawfull unto him to kill them in hunting for his delight as Pererius thinketh lib. 4. in Gen. p. 663. for this slaughter and killing of beasts upon what occasion soever whether for food for knowledge or pleasure belongeth unto the bondage of corruption which by sin was brought into the world The other opinion seemeth probable especially because of these two places of Scripture first for that the beasts and fowles lived in the Arke not of flesh but of other food than usuall as Noah is bidden to take of all meat that was eaten Gen. 6.21 for there being only one couple of uncleane beasts and seven couple of cleane preserved in the arke out of these there could not be food of flesh sufficient for the rest and after the cattell went out of the Arke there was no other food for them all flesh being destroyed but onely by the fruits of the earth Secondly the first permission to eat flesh that we reade of was after the floud Gen. 9.3 Everything that moveth and liveth shall be meat for you as the greene herb But these objections may be easily answered To the first we answer 1. that the beasts which did devoure flesh did also feed of herbs and so Noah might provide for them according to their eating 2. Though they did use altogether to live of flesh yet I thinke that for that present time and some while after all beasts might returne to the first food appointed in the creation this being a second creation and renewing of the world so that upon this extraordinary occasion and urgent necessity it cannot be gathered what was the ordinary food of beasts before no more than it can bee inferred that because beasts of contrary natures as the lion and calfe beare and cowe woolfe and lambe leopard and kid did lye together Isay 11.6 that there was no enmity betweene them before To the second place our answer is that there that liberty is onely renewed as is the blessing to increase and multiply vers 1. and the prohibition of shedding mans bloud vers 5. at the hands of a mans brother will I require the life of man for before the floud the bloud of Abel was required at the hands of his brother Caine. Notwithstanding therefore these objections I thinke it more probable that both man and beast after the transgression before the floud did use indifferently both the fruits of the earth and the flesh of beasts for food the grounds of this opinion are these 1. That one beast did not raven upon another in the state of mans innocency two principall reasons may be given one because as yet no death was entred into the world the other for that man bearing perfect rule and dominion over the creatures did keepe them in order but after mans fall both these causes were taken away for not onely death entred upon man but the other creatures were brought into the same bondage and were killed for sacrifice as Abel offered of the fat of the sheep Gen. 4 3. if it were lawfull then to slay beasts why not to eat of their flesh And againe man having lost his soveraignty over the creatures they then began one to rage upon another as not standing now in the like awe and feare of man as before this cause is touched by the Prophet Habbac 1.14 Thou makest man as the fishes of the Sea and as the creeping things that have no rule over them that is which doe one consume and devoure another because they have no governour this rule the beasts fishes and fowles had shaken off immediately upon mans fall and not only after the floud 2. Seeing in the old world two great sinnes abounded carnall lust and concupiscence Gen. 6.2 and tyranny and oppression vers 4. there were gyants or tyrants in the earth and tyranny and oppression brought forth bloudshed for which cause the prohibition of shedding of mans bloud is so straightly forbidden after the floud that God will require it at the hands of every beast and of a mans brother Gen. 9.5 How is it like that they would abstaine from killing of beasts that spared not to spill the bloud of men or from eating of flesh which is more apt to provoke unto lust than the simple fruits of the earth 3. If the flesh of beasts was not eaten before the floud what then became of the increase of cattell how was not the earth over-run with them This reason was given why the Lord would not at once but by little and little destroy the Canaanites before the Israelites lest the beasts of the field should increase upon them Deut. 7.22 because they both helped to destroy the cruell beasts and did eat the uncleane as swine and such other both which by their multitudes otherwise might have beene an annoyance to the Israelites But greater feare was there of overspreading the earth with increase of beasts before the floud if no such provision had beene made to diminish their number 4. But that place most of all confirmeth our opinion
4. Ans. This collection maketh against his opinion for like as the waters were dead without the spirit so we say that it is the spirit in baptisme and not the element that doth regenerate us 3. Confut. Not lawfull to make the image of God MAn is the image of God but it is lawfull to make the image of the image of God ergo to make the image of God lib. 2. de imaginib sanct c. 8. Ans. Man is made according to Gods image in his soule not in his body that therefore in man wherein he is like unto God is spirituall and invisible and therefore cannot be by a visible image deciphered 4. Confut. Man created immortall BEcause the Lord said to man increase and multiply Bellarmine collecteth that man was created of a mortall and corruptible nature yet should he have beene preserved by a supernaturall grace if he had not sinned lib. de grat primi hom c. 9. Ans. 1. His collection is weake for man should have increased in the state of innocency where no corruption was and Mary was increased with her holy Sonne Christ whose flesh saw no corruption Act. 2.27 2. Neither needed Adam to have had any supernaturall gift beside his creation to have beene preserved from death if hee had not sinned for death entred onely by sinne Rom. 5.12 5. Confut. Against the Anabaptists Vers. 26. LEt them rule over the fish of the Sea c. Hence the Anabaptists would prove their confused community and free use of all creatures because God giveth unto Adam and all his posterity rule and dominion over them But it is a grosse collection for the gift must be used according to the mind of the giver now the Lord who first gave this liberty unto man hath also set an order appointed Magistrates forbidden to steale that every man should content himselfe with his owne portion and not usurpe upon anothers right Muscul. 6. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 places of exhortation and comfort 1. THe great wisdome of God appeareth in the creation of the world as the Prophet noteth Psal. 104.24 In wisdome hast thou made them all c. for all things were ordained of God in excellent order and disposed with great wisdome 2. The great bounty of God appeareth toward man for whose cause hee hath made all these things which the eye beholdeth that we againe should magnifie the mercies of God toward us thus the Prophet exhorteth Psal. 8.3 When I behold the heavens c. what is man say I then that thou art so mindfull of him 3. Seeing man was created after the image of God in righteousnesse and holinesse and since by his transgression hee hath lost this image Eccles. 7.31 God hath made man righteous but they have sought many inventions we should labour to repaire this image and to be renewed in the spirit of our minds to put on the new man which after God is created in righteousnesse and holinesse Ephes. 4.24 4. As God hath given unto man rule over the creatures vers 28. as the Prophet saith The oxe knoweth his owner c. Isay 1.3 So man should endevour to know his Creator and Maker and to bee obedient to him 5. As God commanded light to shine out of darknesse so we should pray to God to illuminate our minds with the knowledge of Christ 2 Cor. 4.6 6. All things which God created were good so we should delight in doing of good and overcome evill with goodnesse Rom. 12.21 CHAP. II. The Analysis or Methode THis second chapter containeth 〈…〉 of somewhat not ordained before and 〈…〉 The 〈…〉 of the Sabbath the sanctification thereof 〈◊〉 3. the reason of the sanctifying Gods rest vers 2. The 〈◊〉 is generall of the creation of the whole world and the things therein contained vers 4.5 Particular in the description of paradise and the rehearsall of things concerning 〈◊〉 Paradise iâ— described by the situation of the place 〈◊〉 by the 〈◊〉 parts thereof the pleasant trees vers 9. the river divided into 〈…〉 from vers 9. to vers 1â— Foure things are rehearsed concerning man 1. his vocation 〈…〉 the garden vers 15. the prohibition to eat of the tree of knowledge c. with a permission to eat of the rest vers 16 17. 3. The nomination of the creatures their bringing to Adam vers 16. his naming of them vers 20. 4. The creation of woman where we have 1. the consultation of God vers 18. 2. The confâ—râ—â—tion or manner of the womans making vers 21 22. 3. The approbation of Adam vers 23. The benâ—diction of marriage inteâ—seâ—ted by Moses vers 24. The Genesis or grammaticall sense v. 1. All the host of them b.g. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ornament of them s. H. ornaâ—us ornament H. haeb â—sâ—baiâ—â— armies host v. 2. seventh day b.g. T.p. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sixth day s. she â—igui seventh heb v. 3. rested from the workes which God ordained to bee made b. created and made g. which hee created to bee made H. which he had made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. from doing the worke which he had created T. which he created in making P. heb that is God created the matter first then out of that matter made his workes v. 4. These are the generations B.G.T.P. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 booke of generation S.H. v. 6. but a mist went up B.G. but a fountaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascended S.H. and a mist c. P. heb veâ—dh which signifieth a mist and a cloud went up Ch. or a mist went up T. hee joyneth iâ— with the other verse and maketh this to be the sense that there was yet neither raine or vapour to water the earth v. 7. madâ— man of the dust of the ground G. dust of the ground B. T. hâ—b taking dust out of the ground S. formed him of the slime de limâ— of the earth H. heb gâ—aphar dust breathed into his nostrils B.T. into his face G S HeP hâ—b aph a face a â—oseâ— the man was a speaking spirit C. a living soule caet 9. good to eat G T S P H tobh good pleasant to caet B.H. 10. one of the place of pleasure H.C. out of Eden cater 11. into foure heads B.G.H.T. foure beginnings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S.T. rashim heads 12. there is bâ—ellium B.G.T.P.H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a carbuncle Onix stone b. B.G.H.P. sardonix stone T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a greene stone S. the 〈◊〉 is of a naile colour the sarda of a flesh colour the sardonix of a mixt colour of both H. sohaâ—â— an onix stone 13. The land of Aethiopia S.H. P. of Cush G.B.T.P. heb Gush which is taken as well for Arabia as Aethiopia 14. Tigris S.H. Hidekell B.G.T.P. heb taken for part of Tigris Euphrates s. H.T.b. perah g.p. T. heb perath which is Euphrates 15. put him into the garden of Eden b.g. T.p. in
and the Angels upon this day Christ rose the holy Ghost was given and Manna descended from heaven first on this day serm detempor 251. Wherefore I cannot wholly condescend to Mercerus judgement who saith politiae causa retinuerunt Apostols diem dominicum Sabbato subrogatum that the Apostles for policy sake have retained the Lords day in stead of the Sabbath in 2 Gen. vers 3. A policy I grant in the use of the Lords day but that is neither the only nor chiefe reason of the institution thereof There are three causes of the observation of the Lords day a religious and holy use for the Lord to this end did consecrate this day by his owne example and commandement to bee spent in holy exercises the Civill or politicall use of the Lords day is for the rest of our selves our servants and catteâ—ls the ceremoniall or symbolicall end was to shadow forth our spirituall rest in Christ in this last respect I confesse the ceremony of the Sabbath in part to be abolished for it is a symbole still of our everlasting rest in heaven Heb. 4.9 But in the other two respects the law of the Lords day is perpetuall for that as Philo saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 festum populare a popular or generall festivall to be observed of all people for ever I doe wonder then this doctrine of the Sabbath and day of rest now called the Lords day having such evident demonstration out of the scriptures and being confirmed by the constant and continuall practice of the Church in all ages that any professing the Gospell specially being exercised in the study of the scriptures should gainsay and impugne these positions following as erronious 1. That the commandement of sanctifying the Sabbath is naturall morall and perpetuall for if it be not so then all the commandements contained in the decalogue are not morall so should we have nine only and not ten commandements and then Christ should come to destroy the Law not to fulfill it contrary to our Saviours owne words Matth. 5.17 2. That all other things in the law were so changed that they were cleane taken away as the priesthood the sacrifices and the sacraments this day namely the Sabbath was so changed that it yet remaineth for it is evident by the Apostles practice Acts 20.7 1 Cor. 16.2 Apocal. 1.10 that the day of rest called the Sabbath was changed from the seventh day to the first day of the weeke and so was observed and kept holy under the name of the Lords day 3. That it is not lawfull for us to use the seventh day to any other end but to the holy and sanctified end for which God in the beginning created it for this were presumption to alter Gods appointment and the will and ordinance of the Creator must stand in the use of the creature otherwise the Apostle had not reasoned well for the use of meats from the end of the creation which God hath created to be received with thanksgiving 4. As the Sabbath came in with the first man so must it not goe out but with the last for if the keeping of a day of rest holy unto the Lord bee a part of the morall law as it cannot bee denyed then must it continue as long as the Lord hath his Church on earth and the morall Sabbath must stand till the everlasting Sabbath succeed in place thereof 5. That we are restrained upon the Sabbath from work both hand and foot as the Jewes were though not in such strict particular manner as they were for whom it was not lawful to kindle a fire upon the Sabbath Exod. 35.2 yet in generall wee are forbidden all kind of worke upon the Lords day as they were which may hinder the service of God saving such workes as either charity commandeth or necessity compelleth for it is a part of the morall precept in it thou shalt doe no manner of worke 6. That the Lord would have every Sabbath to be sanctâ—fied by the Minister and the people and that in the Church he ought to preach the word and they to heare it every Sabbath day but not each of these under paine of condemnation as the place is misconstrued is confirmed by the practice of our blessed Saviour Luke 4.16 and of S. Paul Act. 13.14 and 20.7 And hereunto are the Canons of our Church agreeable which require that every Minister preach every Lords day and likewise catechise the youth 7. That the Lord hath commanded so precise a rest unto all sorts of men that it may not by any fraud deceit or circumvention whatsoever be broken under the paine of his everlasting displeasure who doubteth of this but that every breach of any part of the morall law especially by deceit and circumvention deserveth in it selfe Gods curse and everlasting dâ—spleasure as the Apostle saith the wages of sinne is death and the Law saith Cursed is every one that continueth not in all things which are written in the booke of the law to doe them as the Apostle citeth this text This doctrine of the Sabbath first grounded upon the authority of scripture hath accordingly beene ratified by the constant and perpetuall practice of the Church Origen saith In nostro Dominico die semper pluit Dominus Manna de coelo in our Lords day the Lord alwayes raineth Manna from heaven Hierome Dominicus dâ—es orationi tantum lectionibus vacat upon the Lords dayes they onely give themselves to prayer and reading Ambrose tota diâ— sit vobis oratio vellectio c. nulle actus seculi actus divinitatis impedâ—ant c. Let us all the day be conversant in prayer or reading let no secular acts hinder divine acts let no table play carry away the mind Augustine quomâ—do Maria mater Domini c. As Mary the mother of our Lord is the chiefe among women so among other 〈◊〉 this is the mother of the rest the whole grace of the Sabbath and the ancient festiâ—ity of the people of the Iewes is changed into the solemnity of this day Concil Tullen cap. 19. Oportet eos qui praesunt Ecclesiis c it behoveth those which are set over the Churches upon all dayes but especially upon the Lords dayes to teach the people c. Matisconens 2. cap. 1. Exhibeamus Deo liberam servitutem c. Let us exhibite unto God our free service not because the Lord requireth this of us to celebrate the Lords day by corporall abstinence but he looketh for obedience whereby we treading downe all terrene rites might be raised up to heaven But these allegations are here superfluous seeing there is a learned Treatise of the Sabbath already published of this argument which containeth a most sound doctrine of the Sabbath as is laid downe in the former positions which shall be able to abide the triall of the word of God and stand warranted thereby when other humane fantasies shall
time though not now 5. Confut. Adams sinne pardonable 5. WHereas we say that all sinnes are veniall to the faithfull and elect Bellarmine replieth that Adam committed a mortall and damnable sinne because it was said vnto him in what day thou eatest thereof thou shalt die the death lib. 1. de amiss grat c. 7. Ans. Wee say that though this sinne was damnable in it owne nature yet by Gods grace through Christ it was made veniall and pardonable to Adam unlesse Bellarmine say with the hereticke Taâ—iane that Adam was damned 6. Confut. Adam lost not his faith 6. BY this place also he would proove that Adam and Eve lost their saith because they beleeved not the sentence of God that they should die if they transgressed the commandement lib. 3. de amission great c. 6. Ans. This prooveth that they failed in faith not that their faith was utterly lost and extinguished for if Adam had no faith remaining to what purpose should God have propounded the promise of the Messiah to a faithlesse man Places of Exhortation 1. IN that God sanctified the Sabboth and rested therein from all his works he did it for our example that we therby should learne religiously to observe the Lords day 1. in abstaining from all bodily and servile workes 2. in keeping our selves undefiled and unspotted of all sinnefull works 3. in sanctifying it to holy exercises to the praise of God and our owne comfort 2 v. 7. In that God made man of the dust and put the breath of life into his nostrils man is here to learne humilitie by the consideration of his base and poore beginning and to remember how brittle his state is whose life is but a blast of the breath a puffe of the aire Isay 2.22 Cease from man whose breath is in his nostrils 3 Seeing that goodly garden of paradise replenished with such goodly plants and fruitfull trees is now destroyed and not to be found in earth we are taught to sequester our affections from all earthly delights and to seeke for a paradise much better in heaven 4 v. 15. Seeing man even in the state of his innocency was not to live idlely but God assigned him to keep the garden we are thereby admonished that now much more every man should occupie himselfe in some honest labour of a lawfull vocation 5 In that God made the woman out of man from whom shee had her beginning thereby is described the dutie of the wife to be obedient to her husband as her head and principall for whole cause shee was made 6 And seeing the woman is bone of mans bone and flesh of his flesh thereby the husband is put in remembrance to love tender and cherrish his wife even as his owne flesh 7. verse 18. It is not good for man to be alone in that God first taketh care to provide an helper for man before he saw his owne want and while Adam slept and thought nothing the Lord prepared him an helpe we see how Gods providence watcheth over us foreseeing for us many things which we see not our selves yea taking care for us while we sleep as it is in the Psalme Hee giveth his wel-beloved sleepe Psal. 127.3 Mercer CHAP. III. The Analysis or Method THis Chapter describeth the fall of man first his sinne and transgression from verse 1. to verse 9. then his punishment verse 9. to the end In their transgression is to be considered the tentation of Sathan verse 1. to verse 6. the seduction of the man and woman verse 6. thirdly the effects and fruits of their sinne verse 7 8. In Sathans temptation wee haue his subtill insinuation verse 1. the womans simple confession verse 2 3. the suggestion it selfe verse 4 5. In their seduction verse 6. first are set downe the inducements or provocation the goodnesse of the tree for meat the pleasantnesse to the eye the fruit thereof supposed to be knowledge then the pravarication or offence they did eat The effects of their transgression are shame which causeth them to cover their nakednesse verse 7. feare which maketh them to hide themselves verse 8. In the punishment there is first their conviction of the man and woman verse 9. to 14. then the malediction or curse denounced first then executed The sentence is denounced against the tempter or parties tempted The tempter is either the â—ccessary that is the serpent which was the instrument whose punishment is set forth verse 14. or the principall namely Sathan who is censured verse 15. The persons tempted first the woman is punished with sorrow in travaile subjection to her husband verse 16. secondly the man is judged the cause is first shewed his transgression verse 17. then his judgement in the cursing of the earth with thornes and thistles in cursing of man with misery in his life mortality in his end verse 19. The sentence lastly is executed in the expulsion of man out of Paradise verse 23. with the consultation going before verse 22. and his perpetuall exile from thence the Angels keepe the way to Paradise with a sword that Adam should not returne thither The difference of translations v. 1. the serpent was wisest S. wiser C. craftier than any beast cat heb gnarum subtill v. 1. yea hath God indeed said B. G. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quare wherefore hath God said S.H. it is true that God hath said Ch. quia because God hath said T.P. heb aph ci yea because Sathans abrupt beginning sheweth a long communication before and here hee giveth a reason as though God were not equall toward man in the prohibition c. v. 6. to be desired to get knowledge G.T.S. or to make one wise B. heb delightfull to behold aspectu delectabibile C.H. which was said before v. 8. the voice of the word of God C. the voice of God walking caet v. 8. in the coole of the day B.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at noone S. ad auram post meridiem in the coole aire after noone H. ad ventum in the wind or aire of the day T.P.C. heb lervach haiom the soft wind brought Gods voice unto them v. 11. unlesse thou hast eaten c. S.H. hast thou eaten caeter v. 12. the woman which thou gavest to be with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B.S.C. which thou gavest me G. gavest my fellow sociam H. allocasti didst place with me T. gâ—imads with me heb v. 15. he shall breake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G.S. ipsa she shall H. it shall breake ipsum T.B.P. heb his it shall that is the seed he shall observe thee from the beginning thou shalt observe him to the end Ch. thou shalt lye in wait for his heele H. bruise his heele caet v. 16. thy desire toward thy husband T.B. subject to thy husband G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy turning to thy husband S.C. subpotestate under the power of thy husband H. heb to shuchah desire lust
idlely without labour yet his labour should have beene pleasant rather for delight than necessity Mercer QVEST. XXVII Of the growing of Thistles Vers. 18. THornes also and thistles c. 1. The earth should have brought forth thornes and thistles before but now it bringeth them forth as noxious and hurtfull to man 2. And whereas he is bid to eat the herbe of the field this is neither interlaced as a consolation as Calvin for all this here uttered belongeth unto mans punishment neither is man here deprived of the eating of all other fruit saving hearbs But here the Lord sheweth how man had deserved by his sinne to bee deprived of the pleasant fruâ—t of Paradise and to live of the herb as other bruit beasts though by herb corne is especially signified ordained for the use of man 3. But where mention is made of the sweat of the browes by this particular all other kinde of labour in severall vocations as of Magistrates Ministers handi-crafts men is implied Luther Likewise under one kinde of labour and sorrow all other miseries and cares of this life are comprehended Calvin 4. Yet God sheweth mercie in infflicting of these punishments in turning them from eternall to temporall 5. And whereas the Lord giveth this as a reason that man should returne to dust because he was taken out of it this is not so to be understood as though he should have turned to dust if hee had not sinned for as S. Paul sheweth death came in by sinne Adam should have beene translated and changed as Henoch and Elias were and they shall be that remaine alive at the comming of Christ. But while man stood in his integrity and happinesse he remembred not his terrene beginning as hee considered not his nakednesse but now the Lord maketh it an argument of his mortall condition and bringeth it to his remembrance to humble him thereby Mercer QVEST. XXVIII Why Eva is called the mother of the living Vers. 20. ANd the man called his wives name Hevah 1. Neither as Lyranus thinketh is she so called because she was the mother of all which live in sorrow and miserie 2. Neither as Rupertus that Adam of incredulity so named her not beleeving that shee should returne to dust as the Lord had said but that he and his posterity should live 3. Neither need we referre it to the birth of Christ who brought true life into the world the woman cannot be truly said to be the mother of the spirituall life she was the mother of him that was the Author of spirituall life 4. And it is but a fond conceit to derive Ave the first word of the Angels salutation to Marie of Eva as though she repaired what was lost by Eva for the one is a Latine word the other Hebrew neither did the Angell say Ave all haile but the translater and the right word is not Eva but Hevah 5. Neither is Adam here to be noted of insolency and pride that having received sentence of death doth give unto the woman a name of life but Adam being confirmed by Gods promise concerning the seed of the woman that although they themselves were mortall yet by them mankinde should be propagated so calleth his wife 6. But the conceit of R Levi here hath no ground that shee is called the mother of all living that is of bruâ—t beasts in respect of the stupidity and dulnesse of her minde for by living man is here understood as sometime he is called flesh because of his excellencie among the rest 7. Neither was this name given unto Eva before they had sinned when Adam gave the names to the rest of the creatures as Pererius thinketh with the Hebrewes nor yet was it given so long after when he had some children as some other thinke but the name was given at such time and place as is here set downe before Adam called her Ishah as if you should say Mannesse as a name of the whole sex but here he calleth her Hevah as by her proper name so that these words because she was the mother of all living were not the words of Adam who yet by prophesie did foresee that it should so bee but Moses inserteth this sentence Mercer QVEST. XXIX What the coats of skinnes were which God made for Adam and Eve Vers. 21. VNto Adam also and his wife did the Lord God make coats of skins and cloathed them 1. These coats of skinnes were not their bodies as Origen with some other of the fathers seeme to thinke for God had made man before of the dust of the earth cap. 2.7 2. Neither were these coats made of the barkes of trees as Barcephas and Gregor Nazianzane for the Hebrew word gnor is no where found in that sense 3. Neither is Theodorets reason sound that they could not bee the skinnes of beasts which were created but two and two and so if any of them had beene slaine the generation of that kinde should have beene hindred for that there were no more created but two of a sort is not extant in Scripture 4. Neither need we imagine with Hugo that these skinnes might be made of the Elements or some other matter we are not to runne to miracles where an ordinary course is offered 5. Some would have these skinnes made of sheepes wooll but that is not skinnes 6. Ionathan of the Serpents skin but this is too curious 7. Neither did the Lord onely teach man how to make him garments for his necessary use afterward for the text is that he cloathed them that is actually presently 8. Therefore there is no inconveniencie to say that God caused skins whether of slaine beasts or otherwise by the ministery of his Angels or how else it pleased him to be brought to Adam whereof he made them coats QVEST. XXX Why God cloathed man in beasts skinnes ANd thus it pleased God to cloath man not for any such typicall signification as either to betoken the incarnation of Christ that was cloathed with our flesh or the cloathing of the nakednesse of the soule by repentance But for these causes 1. to shew him how his mortall body might bee defended from cold and other injuries which use of skinne or leather cloathing was first used in the world 2. To cover his nakednesse for comelinesse sake and therefore the Chalde Paraphrast calleth them vestimenta honoris garments of honour 3. To teach man that it was lawfull to use the beasts as for meat so for cloathing 4. And to give a rule that modest and decent not costly or sumptuous apparell should be used 5. And that he might know what difference is betweene Gods works and mans invention betweene coats of leather and figge leaves 6. And to put him in minde of mortality by his cloathing of dead beasts skins as Origen well noteth talib indici oportebat peccatorem ut essent mortalitatis indicium QVEST. XXXI How Adam is said to become as God Vers. 22. BEhold man is
Never any man in earth Christ onely excepted kept the Sabbath without sin the Apostle saith He that is entred into his rest hath also ceased from his owne workes as God did from his Heb. 4.10 it is the rest onely of Christ where there shall be cessation from all the workes of sinne But that rest which Adam should have kept in Paradise was not Christs rest therefore he kept no rest there without sin he fell then before the Sabbath 10. That place lastly maketh to this purpose Psal. 49.13 Adam lodged not one night in honour for so are the words if they be properly translated the word is lun which signifieth to lodge or stay all night and thus divers of the Rabbines doe expound this place of Adam Upon these reasons it seemeth most probable that Adam did not continue one night in Paradise but fell in the same day of his creation Of this opinion are Irenaeus Cyrillus Epiphanius Moses Barcephas Philoxenus Ephrem with others rehearsed by Pererius upon this place though he himselfe be of another opinion That objection that so much businesse as the giving of names to the creatures by Adam the temptation of Eva by the Serpent and seduction of Adam by woman could not be dispatched in so small a time of six or seven houres may easily bee answered 1. It is evident by the text that the imposition of names was performed the day of his creation before the woman was made Gen. 2.20 and it asked no long time in regard of the singular wisdome and knowledge of Adam who was able at the first sight of the creatures without any long search or triall of their nature to give them fit names 2. Of Satans nimblenesse in hastening the tentation and insinuating himselfe to the woman there need bee made no doubt the celerity and agility of spirits is great 3. It was the coole of the day about the Eventide when sentence was given against Adam so that in the space of eight or nine houre from his creation to his fall all these matters might easily be done QVEST. XXXIII Whether Adam was cast out Vers. 24. THâ—â— hee cast out man c. 1. Where the Septuagint adde and placed him before Paradise whereupon some writers have descanted of the causes why Adam was placed before Paradise that by the sight thereof he remembring from whence he was fallen might more effectually repent his sinne the originall is otherwise that not Adam but the Cherubims were placed before Paradise 2. Whereas Theodoret thinketh that these Cherubims were not Angels but certaine terrible visions set to feare man from that passage it may be otherwise gathered out of Scripture where wee read that the Cherubims pictured over the Arke were beautifull faces representing Angels and therefore the Prophet compareth the king of Titus glittering in his pretious stones to the Cherub Ezech. 28.14 3. Concerning the fiery shaken sword we refuse 1. either the collection of Tertullian who taketh it for torrida zâ—â—a the parching countrie under the aequinoctiall or of Liranus who would have it to be a certaine wall of fire about Paradise or of Rupertus that understandeth it of purgatorie fire for all these are deceived about the translation the word signifieth not a fiery sword shaken but rather a sharp sword shaken as the Chaldâ— paraphrast readeth which by the shaking seemeth to glitter as the flame of fire or because the word Lahat signifieth to inflame it is not unlike but that some fierie inflammation in the likenesse of a sword might be set as a terrour in that place Iun. 4. Places of Doctrine 1. Doct. Spirits have power to possesse bodies and speake out of them WHereas Satan useth the serpent and out of his trunke frameth a voice we neede not thinke it strange that the Devill hath this power to possesse the bodies of beasts and to speake out of them which though Iulâ—aâ— the Apostata counted a fable Cyrillus learnedly sheweth the like to have beene done out of the heathen writers as how in Homer Achilles horse inspired by Iuno foretelleth his death Pâ—rphyrius writeth that the river Causus saluted Pythagoras saying Ave Pythagora and Phylostratus that a certaine Elme saluted Apollonius Isogonus Cithiensis saith that in Rhodeâ— a certaine bull consecrate to Iupiter did speake The Pagans therefore and Atheists finding the like in their owne writers have no reason to deride this storie of the Devils speaking in the serpent Perer. 2. Doct. Adam and Eva sinned not before they were tempted WHereas Satan was the first that inveigled the woman with ambitious desire saying yee shall bee as Gods vers 5. The opinion of Prosper is discovered not to be sound that our first parents were tickled with pride before the tentation and therefore were permitted of God to fall into it for this difference is made betweene the sinne of man and of the Angels he fell being seduced but the other of their owne pride without a seducer transgressed 3. Doct. Adam if he had not sinned should not have died Vers. 19. DVst thou art and to dust thou shalt returne hence it is gathered that death was not naturall to man but hapned because of sinne contrary to the opinion of Iosephus that thinketh that man should have died though he had not sinned but his life should have beene much longer It was the opinion also of the Pelagians that death was in mans nature and sprang not from sinne Not much differing is the sentence of the Popish writers that man was created mortall by the condition of his nature yet preserved by a supernaturall gift the contrary is evident from hence because it was never said to man before he had sinned that he should returne to dust 4. Doct. The Trinity proved out of the Old Testament Vers. 22. BEhold the man is become as one of us This is an evident place against the Iewes to prove the Trinity for here the Lord speaketh of more than one neither can it be answered that it is but a phrase of speech to use the plurall for the singular for here is more than a phrase this speech could not be true to say one of vs if there were no more than one person in the God-head 5. Doct. Why God suffered Adam to be tempted and fall FUrther whereas the question will be demanded how it stood with Gods justice and holinesse to suffer man to be tempted whom he foresaw should fall Our answer is this 1. we say with the Apostle O the deepenesse of the riches both of the wisdome and knowledge of God! how vnsearchable are his judgements and his waies past finding out Râ—m 11.33 And Augustine maketh the same answer to this question Altitudinem consiliâ—eâ—us penetrare non possum c. I cannot enter into the depth of Gods counsell 2. Yet for as much as God had given man free-will and sufficient strength to resist this tentation if he would it was fit he should be left to
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
as the water in the red sea did or that though it were covered with water it might be preserved as the Olive tree whereof the Dove tooke a branch or that God might restore Paradise againe after the floud the first is presumptuous to imagine a miracle without warrant of Scripture and if it had beene so Noah needed not to have made an arke he and his sonnes and the cattell might have beene preserved there the second is not sufficient for though Paradise which is not like had beene so preserved yet Henoch must have beene drowned The third is frivolous for if the terrene Paradise had beene planted againe seeing it was situated in a knowne place in Mesopotamia it could not have beene hid In this question Pererius is an adversary to Bellarmine Senens and the rest that yet dreame of a terrene Paradise 5. Confut. Henoch shall returne into the world to die IT is also the constant opinion of the popish writers that Henoch shall come againe toward the end of the world and then shall die being to be slaine by Antichrist Pererius cum Bellarm. Cont. But this is contrary to the Apostle That Henoch was taken away that he should not see death neither was found Heb. 11.5 Ergo Henoch shall not see death nor bee found in a mortall state in earth whereas they object that place Heb. 9.27 It is appointed unto men that they shall once die The answer is ready like as they which are alive at Christs comming shall not die but be changed 1 Cor. 15. which notwithstanding shall bee in stead of death so Henoch was changed in his taking up though he died not a common death 6. Confut. Henoch shall not returne to preach repentance to the world COncerning the end and causes wherefore Henoch was translated 1. Wee admit that God hereby would put the righteous in comfort that notwithstanding the sentence pronounced against Adam there was a way of righteousnesse whereby to recover Adams lost state 2. To minister comfort to the afflicted members of Christ that they should not doubt but that their reward is with God as Habel though he had an untimely end yet lived with God as Henoch did thus Theodoret. 3. Wee refuse not the collection here of Thomas Aquinas that God both by Henochs translation before the law and Elias under the law would nourish the hope of life in his Church as by types representing the ascension of Christ in whom the promise of salvation should be accomplished These causes of Henochs translation may safely be received 4. But we neither thinke as it is in the booke of Wisdome which is no Canonicall Scripture and therefore we may safely dissent from it That hee was taken away lest wickednesse should alter his understanding for as he walked with God before God kept him in his feare and preserved him from evill so he could have guided him still as the Apostle saith He shall be established God is able to make him stand Rom. 14.4 speaking of the faithfull servants of God as Mathuselah the sonne of Henoch being the longest lived of all the Patriarkes continued righteous to the end 5. Neither is that surmise fit to be received that Henoch is kept alive to preach repentance in the end of the world and to maintaine the Gospell against Antichrist which is the common opinion of the papall professors For of Henochs preaching in the end of the world there is no mention in Scripture but only of the sending of Elias which is not understood of Elias person but of his spirit and zeale And this Elias the Angell expoundeth to be Iohn Baptist who should goe before Christ in the spirit and power of Elias And there is no such necessity that Henoch should be preserved so many yeares by miracle to that end seeing the Lord is able to raise up Prophets and Ministers as he did Iohn Baptist in the spirit of Elias and Henoch to maintaine the truth against the Pope and Antichrist which we see plentifully performed in these dayes 7. Confut. Of the Prophesie and booke of Henoch WHereas S. Inde in his Epistle vers 14. maketh mention of the Prophesie of Henoch the seventh from Adam which is not found in any other part of the Canonicall Scripture lest the adversaries might hereupon build their traditions and unwritten verities I will briefly declare what is to be thought of this Prophesie of Henoch 1. I neither thinke with Tertullian that there was any such propheticall booke of Henoch then extant who conjectureth that though it perished in the floud yet it might be restored againe by Noah thereunto inspired 2. Neither yet with Hierome that this booke of Henoch was an Apocriphall booke yet some part of it might be true which the Apostle might alleage For it is not like that the Apostle would derive a testimony from an hidden and obscure booke of no authority in the Church 3. Neither yet is it like as Michael Medina thinketh that there was no such booke at all under Henochs name for the fathers Origen Hierome Augustine doe in many places make evident mention that such a booke there was but thought it to be forged 4. And it is as unlike that the true book of Henoch was extant in the Apostles time which was afterward corrupted with fables and so rejected of the Church for then the Church would rather have purged the true booke from such errours and preserved the rest pure as they did discerne the true Gospels from the forged and adulterate Our opinion then is 1. With Augustine that the booke of Henoch which in his time was produced by Heretikes was altogether forged and no part of it of Henochs writing Non quod eorum hominum qui Deo placuorunt reprobetur authoritas sed quod ista non creduntur ipsorum not that saith he we refuse the authoritie of such men as pleased God but for that they were thought not to be theirs 2. We judge it not unlike with Origen that there might be such an authenticall booke of Henochs prophesie out of the which Iude did take his testimony which is now lost as some other parts of the Canonicall Scripture are as the books of God Nathan Iddâ— and other Prophets mentioned in the Chronicles 3. Or this prophesie of Henoch might be preserved by faithfull tradition in the Church of the Iewes which is approved by the Apostle But this is no warrant for other unwritten traditions unlesse some had the like Apostlike spirit to judge of them as Iudas had and further this prophesie of Henoch is a greeable to the Scriptures so are not many unwritten traditions urged by the Church of Rome 6. Places of exhortation 1. IN that the line only of the race of the faithfull is rehearsed in this chapter it both sheweth that God will alwaies have his church in the world and that in the most corrupt times God will have a remnant that shall
the rest of his sonnes being yet unborne Ramban 3. Neither is this an imprecation but a prediction of that which was to come Theodoret Calvin 4. Canaan is accursed not Cham not for that Canaan first saw his fathers wickednesse Theodoret or because of Gods favour towards Cham in preserving him in the Arke as some Jewes thinke nor yet lest that if Cham had beene named his whole posterity should have beene under this curse whereas Canaan only standeth under it Perer. for the whole lineage of Cham stood accursed But Chams sonne is noted not the father both to shew the greatnesse of his sinne whereby the punishment was derived also to his posterity Calvin And to declare that Canaan following his fathers ungodly steps who was partaker with him deriding Noah Mercer was also worthy of the same malediction Ambrose ibid. As also Canaan is singled out from the rest of Chams sons by the spirit of prophesie whereby Noah foresaw the wickednes of that nation and now the time was come when the event was to answer the prophecy in expelling the Canâ—nites and making them servants to Sems posterity Calvin As also hereby we are given to understand as Gregory well noteth in that Cham sinning Canaan is cursed quod reproborum nequitia hic inultae proficiunt sed in posterum feriuntur that wicked mens sinnes goe a while unpunâ—shed but they are afterwards met withall QVEST. XX. How Canaan became a servant to his brethren SErvant of servants 1. That his condition should be most slavish and servile more vile than the lowest degree of servants which should be so much the more grievous because he is subjected to his brethren whereas to be a servant to strangers is more willingly borne as Iosephus brethren thought great scorne that their brother should be their Lord Muscul. 2. We see that as in Adam sinne brought forth death so in Caine it is the beginning of slavish servitude ecce fratrem eodem natum patre peccatum fecit servâ—m behold sinne maketh the brother borne of the same parent a servant Chrysost. A profitable service and subjection should otherwise have beene in the world as when men for order sake and their better preservation obey their mercifull and prudent rulers that governe them as fathers But the slavish life and service had the beginning in cursed Canaan such as their state is that are taken captives in battell who being saved alive servi fiebant a servando appellati became servants being so called because they were saved Augustine 3. Though this curse did not presently take place for the Cananites did hold the Israelites a while in subjection yet at the length Gods judgements which hee in his wisdome and secret counsell for reasons best knowne to himselfe suspendeth were executed to the full upon Canaans seed Calvin QVEST. XXI How children are punished for their parents sinnes BUt here a great question will be moved that seeing Canaan was accursed for his fathers sinne how it standeth with Gods justice to punish the children for the fathers transgression for the better resolving of this doubt these severall considerations are duly to be weighed 1. The judgements of God are of two sorts they are either executed in this life or in the next in this many times they which sinne escape unpunished and they which are innocent are temporally chastised but in the next world every man shall receive according to their workes 2. Gods judgements in this life are either in spirituall or temporall things in spirituall which properly concerne the soule none are punished for another as the Lord saith by his Prophet Ezechiel the sonne shall not beare the iniquity of the father nor the father of the sonne but the soule that sinneth shall dye But in temporall things as the losse of the commodities and pleasures of this world yea of life it selfe one may be punished for another 3. The judgements in temporall things are to be considered either as chasticements and medicines or as punishments in the first sense they may fall upon innocents as Daniel and Ezechiel went into captivity being not guilty of the peoples Idolatry but this was a medicine tending to their spirituall good But as they are punishments they are onely incident to those which have deserved them So then God in his infinite wisdome doth lay temporall chasticements upon some even for others sinnes 1. That thereby we should be admonished both to detest sinne in our selves and to disswade others from it seeing it enwrappeth many in the same judgement 2. God can recompence abundantly the losse of temporall things yea of life it selfe with spirituall and eternall blessings 3. Yet none are so pure and innocent but must confesse that howsoever they are free from some great offences yet for other sinnes they may justly deserve punishment 4. But this course to punish one for another is onely to bee left unto God Man must observe another rule to punish him onely that sinned as it is in the Law the father shall not be put to death for the sonne nor the sonne for the father Deut. 24.16 though in other punishments which tend not to the death or affliction of the body as in depriving of honours liberty goods it standeth with justice even among men to punish the children for the fathers and many for one as is seene in the case of treason yet this privilege in general to punnish one for another is peculiar to God because he is both the Soueraigne Lord over man and all he hath he only knoweth how to make such chasticements medicinall and how otherwise abundantly to recompense those that are afflicted which things are not in mans power who therefore in inflicting of punishment must respect every mans desert 5. Yet for the most part they which are punished for other mens sinnes are guilty of the same themselves and therefore the Lord saith he will visit the iniquitie of the fathers vpon the children to the third and fourth generation of them that hate me Exod. 20.5 Where is to be considered 1. That God alwayes thus punisheth not but rather by this threatning terrifieth than verifieth the same by his iudgements Theodoret. yet sometime the Lord thus judgeth the posterity of the wicked as Gregory well saith si nulla puniret quis Deum res humanas curare crederet sin cuncta puniret extremum judicium unde restaret if God should punish no sinnes who could thinke that God had any care of humane matters and if hee punished all no man would looke for the latter judgement 2. Herein the long sufferance of God appeareth that hee deferreth his judgement sometime to the third and fourth generation to see if in the meane time the wicked parents or their children may amend if they doe not then the Lord is said to visit their iniquities that is to remember them at the length which he had a great while left unpunished as the Prophet saith
4. Iunius placeth it neare unto Jerusalem being the same Valley where Absolon reared his Pillar 2. Sam. 18.18 and hereunto the Septuagint agree which interpret in the Valley of Melchisedeck And it seemeth indeed not to be farre off from Salem which is Jerusalem where Melchisedeck was King because he met Abraham there with bread and wine 5. It was not at this time but afterward called the Kings Dale Vatab. not because the Kings used there to exercise and disport themselves Chald. neither was it so named of some King Calvin but rather it was called the Kings Dale for the excellency of it and therefore is thought to be the same which was called Vallis illustris the famous Valley Perer. QVEST. XVI Who Melchisedeck was Vers. 18 MElchisedeck c. 1. Origen and Dydimus thinke that Melchisedeck was an Angell but the text is contrary that maketh him King of Salem 2. Some thinke that this Melchisedeck was the Holy Ghost which opinion is defended by the Author of the questions of the old and new Testament cha 109. which goe under Augustines name but it is none of Augustines worke for he numbreth the Melchsedechians among the Heretikes here 's 34. and it is an erronious opinion 1. For this Melchisedeck is said to be a Priest to the most high God but every Priest is taken from among men Heb. 5.1 2. If the Holy Ghost was a Priest unto God he therein should be inferiour unto God and so not God for in the God-head there is equality 3. Neither did the Holy Ghost ever descend from heaven to be incarnate but onely the sonne of God Ioh. 3.13 4. And whereas the Apostle saith that Melchisedeck was without father or mother and without beginning of dayes or end of life Heb. 7.3 whence they would enforce that Melchesedeck was not a mortall man but of an immortall nature the Apostle hath there relation onely to the story in this place Melchisedeck is not set forth in story by his kindred his birth and death he had both father and mother was borne and died but there is no mention made of it and so Hierome expoundeth that word used by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 genealogie is not expressed or mentioned 3. A third opinion there is that Melchisedeck was a King of Canaan and not of Abrahams line of which opinion were Irenaeus Eusebius Caesarion Apollinarius Eustathius as Hierome testifieth and among the new Writers Calvin Iunius Musculus Mercerus Pererius with others 1. Pererius urgeth that place Heb. 7.6 He whose kindred is not counted among them which proveth not that Melchisedeck simply was not of Abrahams kindred but that it was not so expressed in story 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epiphanius saith so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not rehearsed in genealogie here used by the Apostle is the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without kindred vers 3. 2. And seeing Canaan was under Gods curse and Sem had the chiefe blessing how it is like that one of Canaan should blesse Abraham of Sem. 3. And the Apostle concludeth that Melchisedeck was greater than Abraham because he blessed him but none of the Canaanites which were the cursed seed could be greater than Abraham the father of the faithfull of blessed Sem. 4. The fourth opinion of the rest most probable is that this Melchisedeck was Sem which opinion is strengthned with many arguments 1. Sem onely of all men living was greater than Abraham as Syracides saith Sem and Seth were in great honour among the children of men 49.16 though Arphaxad Selah and Heber yet lived yet Sem was the most honourable in respect of his yeares his knowledge who saw the old world his prerogative in Noahs blessing and whereas Abrahams predecessors were Idolaters none of Sems progenitors are noted that way therefore seeing Melchisedeck was greater than Abraham and none then living was greater than Sem he is most like to be the Melchisedeck 2. That was the place of Sems dwelling whence in time Iapheths sonnes should learne to dwell in the Tabernacle of God so reasoneth Midras but from Sion came forth the law and word from Jerusalem Isay 2.3 at Salem therefore were the tents of Sem. 3. Hierome alleageth this reason used by some that Melchisedeck brought forth bread and wine to Abraham for his repast seeing he owed this duty to his grand-childe Evagr. tom 4. 4. Melancthon thus argueth therefore God brought Abraham to Sem the father of his ancestors to joyne together a notable company of the Church 5. Some use this reason A Kingdome is more ancient than a tyranny but unlesse we make Sem to be Melchisedeck we cannot plainly prove that a King reigned before Nimrod treat of Melchis 6. Melchisedeck is interpreted a King of righteousnesse this Melchisedeck had the knowledge of the true justice and righteousnesse by faith in Christ but in all the Scripture shall we read of none called to the faith but men acquainted with Abrahams house with himselfe or Isaacks line or the children of the East the sonnes of Keturah in the booke of Iob. 7. That this Melchisedeck a King of Canaan should bee Sem agreeth to the prophesie Gen. 9.27 Let Canaan be his servant 8. Also in that he is called a Priest of the most high God This also agreeth to Sem who had that prerogative of Priest-hood not as some Hebrewes thinke by his birth-right for Iapheth was elder but by his fathers blessing Blessed be the God of Sem who was more like to be this great high Priest of Sems God than Sem himselfe 9. Melchisedeck was King of Salem which signifieth peace and indeed this Salem had a speciall prerogative of peace for when the foure Kings smote other parts of the Countrey of Canaan as is set forth in this chapter it is not like that Salem should have beene spared if the King thereof had beene a Canaanite if there had not beene great respect to the person of aged Melchisedeck or Sem. 10. Where Melchisedeck is set forth without father or mother beginning of life or end of dayes this also most fitly agreeth to Sem who was borne before the floud whose father Noah was now dead who lived 600. yeares so that no man living at that time could remember his birth or death or parents 11. Seeing also that Hebers language was preserved in Salem as may appeare by the interpretation of the name of Melchisedeck It is most probable that this King of Salem was of that line who together with the true faith retained that holy language 12. Lastly seeing Melchisedeck was a type of Christ Psal. 10. that came of Sem and no type or figure of Christ is expressed in Scripture but of Sems line none is more like to be this representer and foreshewer of Christs everlasting Priesthood than Sem himselfe then living It is most unlike that any Priest not of Sem should shadow forth the high Priest Christ of Sem and
rare using of allegories ought to teach such that they also should be verie sparing 2. Unlesse they could say of themselves as Paul did I think I have the spirit of God 1 Cor. 7.4 They cannot challenge the like liberty in expounding of scripture as S. Paul did therefore it may be said unto them as Christ said to his disciples you know not what spirit you are of Luk. 9.55 3. Perer. to this purpose useth a good reason It only belongeth to God which inspired the Scriptures perfectly to know all things that were to come and not only to know them but to dispose direct them as it pleaseth him wherefore he only can appoint that things formerly done veram totamque figuram gerant c. should beare a true and certaine type and figure of things afterward to bee done Man therefore that cannot dispose of things to come is not to make types and figures according to his owne device 5. Confut. Types are said to be that is to signifie the things whereof they are types ANd Saint Paul saith these are 2. testaments that is Sarah and Hagar signifie two testaments Galath 4.24 so the rocke is said to be Christ that is prefigured Christ 1 Cor. 10.3 This Pererius acknowledgeth and yet could not see that Christ c. after the same manner said This is my body that is a figure of my body as both Tertullian and Augustine expound although there is great difference I grant betweene the figure and representation in types and in sacraments for there is only a signification of spirituall things but in the Sacraments there is a lively and effectuall oblation of the things signified and shadowed forth yet in the phrase and manner of speaking in both there is no difference Beza 6. Places of morall observation 1. Moral Mothers should nurse their owne children Vers. 7. THat Sarah should have given sucke c. Ambrose well noteth hereupon that by Sarahs example mothers should learne to nurse their owne children they which of necessity for want of milke or weaknesse doe put forth their children to nurse are excused but of nicenesse to refuse this duty is worthy of blame The Prophet saying thou hast given mee hope at my mothers breasts Psal. 22.9 and the Apostle commending widowes that had nourished their children 1 Timoth. 5.10 sheweth that God hath laid this duty upon mothers which they that refuse are but halfe mothers which nourish the infant in their wombes but forsake it when it commeth into the world 2. the infants many times drawing the milke of bad women doe imitate their evill manners as we see in plants and young cattell that follow the nature of the ground that feedeth them and the dammes that suckle them 3. The purpose of nature is made frustrate when for this end God hath provided milke for the food of infants for God hath made nothing in vaine Calvin 4. By this meanes also the mothers affection is alienated from the childe whom shee cannot so well fancy as whom shee hath nursed and kissed at her breasts Perer. 2. Moral Our affections must be subject to Gods will Vers. 11. THis was very grievous to Abraham yet Abraham though his affection stood otherwise after the Lord had spoken unto him doth bridle his naturall affection and submitteth it to Gods pleasure Wee likewise must learne to confirme our desires to the Lords will And if commendable and naturall love such as Abrahams was must be overswayed by our duty toward God how much more unnaturall and unlawfull lust ought to be extinguished which are flat opposite and contrary to the will of God Calvin a man is to forsake and deny himselfe for Christ. Mark. 8.35 3. Moral The counsell of inferiours not to be despised Vers. 12. IN all that Sarah shall say unto thee heare her voice Abraham is bidden to give eare to the counsel of Sarah And we must learne not to despise the advice of inferiours when they speake the truth unto us and perswade us to that which is right as the Apostle saith set up them which are least esteemed in the Church 1 Corinth 6.4 Muscul. 4. Moral The truest love leaveth not a friend no not in the instant of death Vers. 16. I Will not see the death of the child Hagars heart would not serve her to see her child dye but this was but a compassionate and effeminate love give me such a friend and lover as will not forsake one in the greatest extremity and will stand by him in the agony of death when hee hath most need of comfort I condemne not the first if it proceed of tendernesse of affection rather than of nicenesse and want of duty but I preferre the other So the Lord said to Iacob moving him to goe downe into Aegypt Ioseph shall put his hand upon thine eyes Genes 4.6 4. This duty is the dearest and nearest all other performed to their friends to close their eyes when they were dead 5. Moral God heareth our prayers every where Vers. 17. GOd heard the voyce of the child c. God is every where ready to heare the complaints of the poore Ismael was heard in the wildernesse Daniel in the Lions denne the three children in the fiery furnace Ionas in the whales belly Therefore Saint Paul saith I will that men every where lift up pure hands c. 1 Timoth. 2.8 no place is then barred to our prayers Muscul. 6. Moral Old rancour must be left where true reconciliation is made Vers. 25. ANd Abraham rebuked Abimelech c. Abraham did well being now to make a firme and faithfull league with Abimelech to powre forth all the griefe of his heart at once not as the fashion of some is which make semblance sometimes of reconciliation and attonement and yet doe retaine rancour and seeds of malice in their heart as Ioab did that embraced Abner with one hand and strooke him to the heart with the other 7. Moral Inferiour officers often abuse the name and authority of their Lords and masters Vers. 26. I Know not who hath done this thing c. also thou toldest mee not c. Abraham is found to bee here in some fault that finding himselfe grieved and wronged by Abimelechs servants would complaine of it before the King but powreth it out upon this occasion Luther so many that hold themselves quiet a long time sometime in their heat will utter their stomack But the greatest fault of all was in Abimelechs servants who abusing their masters name authority do without his knowledge take away a well from Abraham Such is the officious disposition of many inferiour officers and Ministers under Princes and other great men that they will father their injurious dealings upon their authority that neither knew nor consented So Gehezi abused his Master Elisha 2 King 5.22 CHAP. XXII 1. The Method THis Chapter entreateth first of Abrahams purpose to sacrifice Isaack his sonne with other things adjoyning vers 1. to 20. secondly of Abrahams
deale with the gain-saying Jewes would not so much stand upon his Apostolike illumination neither would they rest upon it 3. Neither is the word seed taken here not singularly for the person of Christ but collectively for the whole spirituall seed of Abraham the people of God consisting of the Jewes and Gentiles Beza for this sense seemeth to bee coact and not proper and the Apostle himselfe denieth it to bee understood of many but of one 4. Neither doth Saint Paul ground his argument upon the received opinion and confession of the Jewes which hee was experienced in being brought up under the feet of Gamaliel who all generally did hold this promise of blessing in Abrahams seed to be understood of the Messiah Perer. for thus the Apostles reasoning should be inverted and that made his conclusion which is his argument for the Apostle doth not reason thus This place is referred to the Messiah Ergo he saith not seeds but seed But thus rather standeth his argument In saying seed not seeds hee meaneth but one Ergo the Messiah that is Christ. 5. Wherefore if the Apostles words bee thorowly weighed and examined he enforceth two conclusions in this one sentence the first is that this place out of Moses must needs be interpreted not of all Abrahams seed confusedly but of some one specially the other is that this being evicted that the Lord in this promise speaketh but of one it will follow of necessity that this one must be Christ. For the first that Abrahams seed is not understood promiscuè for all his seed the Jewes themselves could not deny for this seed was first restrained to Isaack and Ismael excluded then in Isaack it was assigned to Iacob and Esau refused in Iacob this seed was singled out in Iuda when the other tribes were carried into captivity and never returned therefore seed here cannot bee taken for many but wee must still proceed in descending till we come to one in whom this blessing is performed Calvin For the second that this one must be Christ it will necessarily follow because none else can be named in whom all the Gentiles received this blessing for that place Psal. 72.17 All nations shall blesse him and be blessed in him cannot be understood of Salomon who was so farre from procuring a blessing to all nations that he brought a curse upon his owne nation and posterity when for his idolatry a rent was made in the Kingdome the smallest part falling to the share of his sonne Rehoboam And beside this Psalme is a propheticall song of Christ under the type of Salomon as vers 5. They shall â—eare him as long as the Sunne and Moone endureth vers 11. All Kings shall worship him vers 17. His name shall endure for ever These sayings cannot be uttered of Salomon or any other mortall man but onely are true of the Lord Messiah There being then none else found by whom the Gentiles were spiritually blessed in being called from their filthy idolatry to the knowledge and worship of the true God in being lightned with Scriptures brought to the acknowledgement and so remission of their sinnes but onely Christ none else in whom they beleeve whose name is blessed among them Who can this else bee but Jesus Christ the Messiah And thus it is evident that the Apostle hath reasoned strongly from this place that salvation commeth not by the Law but by faith in Christ which is the thing the Apostle in this place intendeth to prove QUEST XXIII Whether Abrahams obedience or Isaacks patience were more notable IT may seeme that Isaacks obedience in yeelding himselfe willingly to death was more excellent and worthy of note than Abrahams because it is a greater patience to suffer death for Gods cause than to inferre it Isaack also should have felt the sorrowes and pangs of death in his body which Abraham was onely to behold Notwithstanding these reasons Abrahams example of obedience excelled 1. Because he was to sacrifice his onely most beloved and innocent sonne which was no doubt more grievous unto him than if he had died himselfe 2. Isaacks death came unlooked for it should have beene finished at once Abrahams griefe as it pierced his heart three continuall dayes before so the remembrance of this fact would have continued still 3. The Scripture giveth sentence with Abraham which maketh mention in this place and others beside of Abrahams offering up of Isaack but ascribeth no part thereof to Isaack Now because that example of the King of Moab which offered up the King of Edoms sonne in sacrifice and not his owne as the common opinion is may be thought to resemble Abrahams fact here it shall not be amisse briefly to examine that place as it is set downe 2 King 3.27 QUEST XXIV Whether the King of Moab sacrificed his sonne and wherefore FIrst then 1. Neither is it like that the King of Moab having learned of his Priests that God prospered Israel because of Abrahams faith which doubted not to offer his sonne as Lyranus therefore he attempted to doe the like for at this time the Israelites did not so greatly prosper the kingdome being divided because of the idolatry of Salomon and diversly afflicted and the King of Moab offered not his owne son but the King of Edoms as it is expounded by Amos 2.1 For three transgressions I will not turne to Moab c. because it burnt the bones of the King of Edom as lime 2. Neither did the King of Moab this by the advice of the Priests after the example of Israel because they used to offer up their sons to Molech thinking to please the God of Israel hereby Burgens For the Israelites rather learned this idolatrous use of the Gentiles and the Israelites prospered not but were punished of God for such impieties 3. Nor yet did the King of Moab this to move the Israelites to commiseration when they should see to what misery and necessity he was brought to offer such a bloudy sacrifice as Tostat. and Vatab. for he did it rather to despight them as shall even now appeare 4. Nor yet did he offer this sacrifice only with an intent thereby to appease his gods and to procure their help which opinion indeed the heathen had of such wicked and devillish offerings Cajetan Perer. 5. But it is most likely that the King of Moab assaying to breake thorow to the King of Edom and could not tooke the Kings sonne of Edom that was to reigne after him and therefore is called the King of Edom Amos 2.1 and sacrificed him in the sight of his father to his great griefe Iunius QUEST XXV What was the cause of the indignation against Israel SEcondly where it followeth thus For that Israel was sore grieved and they departed from him or there was great indignation against Israel 1. This is not referred to the indignation or wrath of God as though the Lord should be offended with Israel sent a plague amongst them because
laid up for him but unto them also which love his appearing 2 Tim. 4.8 where the same certainty of the reward is decreed the like assurance is not denied 4. Bellarmine answereth that hence it is evident that all beleevers are not sure of their justification seeing Abraham that had served God most faithfully before yet never till now was assured of his justification lib. 3. de justif cap. 11. resp ad ration 1. Contra. It followeth not Abraham was not alwayes assured therefore every beleever cannot be assured but it well followeth that as there was a time when Abraham had not such assurance so the faithfull at all times have not such perswasion and that we grant 2. It is untrue that Abraham had not this assurance till now when he offered up Isaack for the Apostle sheweth that then hee had this assurance when faith was imputed to him for righteousnesse Rom. 4.22 23. which was before he was circumcised Gen. 15.6 5. Bellarmine againe answereth that the Scripture commending the righteousnesse of Abraham and other Patriarks doth rather make us certaine and sure of their salvation than themselves ibid. Contra. No mans salvation can be better knowne to another than to himselfe for as the life of the body is more felt where that life is than of others that see the bodies to live so saith which is the life of the soule as the Scripture saith The just shall live by faith is better apprehended of those which have the possession of it than of such as onely behold it 2. Confut. The promises not merited by Abrahams obedience Vers. 16. BEcause thou hast done this thing c. From hence Pererius inferreth that Abraham Egregâ—â— illo facto meruisse Deserved by this worthy act that such promises were made unto him and that the Messiah should be borne of his stocke rather than of any other Contra. 1. The Apostle doth conclude the contrary that because faith was imputed to Abraham for righteousnesse he was not justified by works Rom. 4.2 4. 2. These promises were made to Abraham before he had shewed any worthy worke even then when he was first called out of his Countrey Gen 12.2 they then proceeded from Gods mercy not of Abrahams desert or worthinesse 3. The Lord therefore crowneth Abrahams obedience with renewing his promises to shew us that they which are justified by faith ought to proceed and goe forward in good works whereby their faith is approved Muscul. 3. Confut. The assumption of the humane nature to the God-head in Christ not merited 4. BUt to say that Abraham merited that the Messiah should take flesh of his seed is not farre from blasphemy for then he should have merited more than Christ himselfe did as he was man seeing that the hypostaticall union of the humane nature with the God-head in one person was of grace not of merit as Augustine well resolveth Quod Christus est unigenitus aequalis patri non est gratia sed natura quod autem in unitatem personae unigeniti assumptus est homo gratia est non natura That Christ was the onely begotten Son equall to his Father it was not grace but nature but in that mans nature was taken to make one person with the onely begotten it was of grace and not by nature But now if the man Christ deserved not the assumption or taking of the humane nature to the God-head and yet Abraham merited that his seed should in the Messiah be united to the God-head it will follow that he merited more than Christ wherefore that is a sound and Catholike conclusion of Augustine Neque enim illam susceptionem hominis ulla merita praecesserunt sed ab illa susceptione merita ejus cuncta caeperunt before the taking of mans nature there was no merits at all but all Christs merits tooke beginning there 4. Confut. The Chalde Paraphrast corrupt Vers. 18. IN thy seed c. So readeth the Septuagint according to the originall in the singular number and this reading is approved by the Apostle Galath 3.16 Wherefore the Chalde Paraphrast is found here to be corrupt which readeth thus in the plurall number In thy sonnes shall all the people of the earth be blessed 5. Confut. Many in Scripture taken for all ALL the nations of the earth shall be blessed And Gen. 17.5 the Lord saith A father of many nations have I made thee we see then that in the phrase of Scripture sometimes many are taken for all by this place therefore that cavill of the Pelagians may be answered who because the Apostle saith By one mans disobedience many were made sinners Rom. 5.19 would inferre that we became sinners not by originall corruption or propagation of sinne but by imitation for then the Apostle would have said not many but all But the Apostle by many understandeth all as he affirmeth vers 18. That by the offence of one the fault came upon all to condemnation for they which are all may truly be said to bee many The like cavill in another question is urged by Catharinus a popish writer who because it is said in Daniel 12.2 That many of them which sleepe in the dust shall awake some to everlasting life some to shame collecteth that all shall not but that some as namely infants dying without baptisme shall neither be in heaven nor hell But this objection may receive the same answer that as in the promise made to Abraham many is taken for all so also is it in this place of the Prophet as before also is shewed the like use in the Apostle 6. Places of Exhortation 1. Observ. To beare the death of children patiently Vers. 10. ABraham stretching forth his hand tooke the knife c. Origen from this example of Abraham that doubted not to offer up his sonne perswadeth parents to beare patiently the death of their children Laetus offer filium Deo esto sacerdos anima filii tui Chearfully offer thy sonne unto God and be a Priest of his soule This is nothing saith he to Abrahams strength which bound his sonne himselfe and bent his sword Hom. 8. in Gen. 2. Observ. Confidence in Gods providence Vers. 14. IN the mount will the Lord provide c. We are taught with the like confidence when all other meanes faile to cast our care upon God as Abraham did for whom the Lord provided another sacrifice which he thought not upon in stead of his sonne Isaack Calvin Therefore it is said in the Psalm 68.20 To the Lord belong the issues of death he knoweth how to make a way for our deliverance though we at the first see it not 3. Observ. Gods voice must be obeyed Vers. 18. IN thy seed shall all the Nations of the earth be blessed because thou hast obeyed my voyce Whereupon Ambrose giveth this good note Et nos ergo audiamus vocem Dei nostri si volumus apud eum gratiam invenire Let us therefore heare and obey the voice of God if we
his friends as Onkelos Lyranus Tostat. 3. Abimelech commeth a farre journey not of love or good will but partly pricked in conscience for the wrongs which he had offered to Isaack Chrysost. hom 52. in Gen. partly providing for their posterity that Isaack would doe them no hurt Mercer 4. Origen by these three that came to Isaack understandeth the tripartite wisdome of the Gentiles the morall naturall rationall which dissenting at the first from the Christian faith were afterward reconciled to it hom 14. in Genes QUEST XIII Why Isaack made a feast to Abimelech and his company Vers. 3. HE made them a feast 1. Isaack did this of a simple and sincere affection that they might know there remained no grudge or purpose of revenge in his minde for to invite unto feasts is a signe of remitting and forgetting of former wrongs as Augustus Caesar did bid Catullus the railing Poet to supper in token he had forgiven him though Alexander dissemblingly brought Philotas to his table to have the better opportunity to murther him as Absolom served his brother Ammon 2. Some thinke that the next morning the oath before betweene them made was againe ratified Mer. But it is more like that the oath was deferred till the next morning as being the fittest time for serious consultations it was the Persians barbarous manner in the middest of their cups to advise of their weightiest affaires Perer. QUEST XIV Wherefore the well is called Shibah Vers. 33. SO he called it Shiba 1. Some interpret this word abundance or saturity because of the plenty of water that was found as Hierome who findeth fault with the Septuagint because they translate it oath But sabang signifieth to abound not shabang which is here used 2. It is more like that this was both the same well which Abraham digged and the same name derived from the oath which was made betweene Isaack and Abimelech as before betweene Abraham and Abimelech for so this story saith that Isaack gave them the same names which his father gave them vers 18. Mercer Calvin QUEST XV. Of the marriage of Esau. Vers. 34. WHen Esau was forty yeare old c. 1. The Hebrewes thinke that Esau till hee was forty yeare old gave himselfe to a vitious and a licentious life which may well be and that to imitate his father who was married at forty he doth the like 2. This his marrying into the flocke of Canaan was abdicationis praeludium a fore-runner of his casting off and missing of the blessing as it followeth in the next Chapter Calvin 3. Tostatus thinketh that in the forty yeare of Esau which was the hundred of Isaack Sem died but Pererius thinking to correct his oversight falleth into a greater errour referring the death of Sem to the 50. of Esau and 100. of Isaack whereas they are both in a great errour for Sem died in the 50. yeare of Isaacks life 60. yeare before this time which was 502. yeares after the floud QUEST XVI The evill qualities of Esau his wives Vers. 35. THey were a griefe of minde 1. Some read rebellious of marah to rebell sic Chald. But it rather commeth of marra to be bitter 2. And so were the wives of Esau bitter unto Isaack and Rebeckah and a great offence of mind unto them both in respect of their corrupt manners and their divers profession being given to idolatry as the Canaanites were Tharg Hierosol 4. Places of doctrine 1. Doct. God maketh rich Vers. 12. THe Lord blessed him Gods blessing is given as a reason of Isaacks increasing and growing rich whereupon Augustine noteth Etiam ipsa bona temporalia nec dari posse nec sperari debere c. nisi ab uno Deo That these temporall goods cannot be given or hoped for but from the only God quast 76. in Genes as the wise man saith Prov. 10.22 The blessing of the Lord maketh rich 2. Doct. The soules of the righteous live with God Vers. 24. I Am the God of Abraham Abraham was now dead and yet the Lord professeth himselfe to be his God whereby we are taught that the soules of the righteous after this life doe live with God for as our Saviour saith He is not the God of the dead but of the living Matth. 22.32 Muscul. 5. Places of confutation 1. Confut. Against the breaking of covenants Vers. 15. THe Philistims filled all the wels c. Though that Abimelech had made a covenant with Abraham concerning the well Gen. 21.30 yet after Abrahams death they goe from the covenant such are the enemies of the Church of whom the Prophet speaketh Isa. 33.8 He hath broken the covenant c. he regardeth no man such are the Romanists which hold that faith is not to be kept with heretikes as they brake the safe conduct granted to Iohn Hus and Hierome of Prage Mercer 2. Confut. Of restoring the ancient doctrine with the ancient names Vers. 18. HE gave them the same names which his father gave them The Philistims both stopped the ancient wels and abolished the names Isaack restoreth both so the Church of Rome hath abolished both the true ancient doctrine of the Sacraments as also taken away the name thereof calling it by an idolatrous name of their owne invention of the Masse Muscul. We therefore with Isaack have restored the pure doctrine of the ancient primitive Church together with the names as the Communion the Lords supper the Lords day c. As the Prophet saith Aske for the old way which is the good way and walke therein Ierem. 6.16 6. Places of morall observation 1. Observ. Not to imitate our fathers infirmities Vers. 7. HE said she is my sister Abraham before had offended in the same kinde and yet Isaack cannot take heed so apt children are to imitate the infirmities of their parents Mercer But we should rather learne to decline from our parents errings as the Prophet saith If he beget a sonne that seeth all his fathers sinnes c. and feareth neither doth the like c. Ezek. 18.14 2. Observ. The punishment of adultery Vers. 11. HE that toucheth this man or his wife shall dye the death Thus by the light of nature they were taught that adultery was a grievous sinne and Abimelech pronounceth the sentence of death against such as should violate another mans wife as the Lord had said before to Abimelech Thou art but dead because of the woman which thou hast taken Genes 20. vers 3. 3. Observ. Adversity and prosperity tempered together Vers. 12. ISaack sowed c. Thus the Lord tempereth adversity and prosperity sorrow and joy together like as the night and day summer and winter doe one succeed another Isaack after these grievous tentations concerning his wife is increased and blessed of God likewise vers 20. when his servants had strived for two wels they peaceably enjoy the third calling it Rehoboth roomth as the Psalme saith Weeping may abide in the evening but joy commeth in the morning Psal.
of God so he moved Ioseph to declare them 2. Iacob did not herein dissemble in seeming to rebuke Ioseph for the contentment of his brethren Iun. Calvin but he did indeed rebuke Ioseph as not yet perceiving the mysterie of these dreames yet presently came to himselfe and considered more deeply of them as it followeth vers 11. His father noted that saying Mercer QUEST XII How Iosephs mother being dead is said to fall downe unto him Vers. 10. SHall and thy mother and thy brethren come indeed and fall on the ground c. 1. Neither is it like that Rachel Iosephs mother was alive at this time as thinketh Oleaster Cajetaneâ— for Rachel was dead before Iacob came to Hebron and as yet while Rachel lived Benjamin was not borne of whom shee died in travaile so that then there could not be an eleven brethren beside Ioseph which are signified by the eleven starres 2. Neither was this fulfilled in Iosua who was of the tribe of Ephraim of Ioseph to whom indeed the Sunne obeyed by standing still as some Hebrewes for Iacob understandeth not the Sunne literally but figuratively of himselfe and so Ioseph also aplieth these dreames to himselfe and his brethren Genes 42.9 3. Neither yet is it so fit to understand Bilhâ— Rachels maid who was Iosephs reputed mother Ramban thinketh it improper that a concubine should be resembled to the moone 4. And it is more unfit with Rupertus to drive this storie to an allegorie that by the Sunne we should understand the Saints in heaven and by the Moone the militarie Church in earth that all bow unto Christ prefigured in Ioseph 5. Neither doth Iacob speake ironically hereby shewing the vanitie of Iosephs dreame as though his mother should be fetched out of her grave to doe him homage as Lyran. Perer. for Iacob himselfe noted these things and held the dreames not as vaine but as serious matters 6. Wherefore the name of mother is to be understood of her which was then mother of the family whether Leah or any of the other then living Mercer QUEST XIII How Iacob and Iosephs mother did obeysance to Ioseph in Egypt BUt a further question here ariseth how this was fulfilled that Iosephs father and mother reverenced Ioseph 1. For Iacob the case is plaine not that he personally worshipped Ioseph as some doe expound that place Genes 47.31 He worshipped toward the beds head for Iacob there did not worship Ioseph but praised God nor yet did Iacob then onely reverence Ioseph when he sent presents unto him as unknowne by his sons into Egypt Per. but Iacob did reverence Ioseph not in bowing or humbling himselfe unto him but in acknowledging and reverencing in him that high place to the which the Lord had called him 2. Iosephs mother is said to reverence him not only because he was of her posteritie in Benjamin honoured or in respect of the possibilitie or likelihood that even his mother if she had been in Egypt as his brethren were before Ioseph had discried himselfe might have fallen downe before him it is not unlike but that either Leah or some other that was the mother of the family went downe into Egypt with Iacob though it be not expressed because the women in that account are not numbred and so together with the rest might doe obeysance to Ioseph QUEST XIV Of Sechem where Iacobs sonnes kept their sheepe Vers. 12. THey went to keepe their fathers sheepe in Shechem 1. This was not another Shechem beside that Citie which Simeon and Levi put to the sword as some Hebrewes think for though it be a good space distant from Hebron they might raunge thither to finde out pasture for their Cattell as Laban and Iacob kept their flockes three dayes journey asunder neither need they to be afraid of the inhabitants because of the blood shed in that place seeing that Shechem was now become Iacobs possession and the feare of him fell upon the cities round about 2. This Shechem was a notorious place for divers accidents there done in this place Simeon and Levi committed that bloodie exploit there Ioseph was sold there Ieroboam divided the kingdome 1 King 13.25 in Dothan not farre from thence the Prophet Elizeus was when the king of Aram sent a great hoast to take him 2 King 6.13 3. It is evident by this place that Salem is not a proper name of a place and the same with Shechem as some doe reade Gen. 33.18 for here Iacob sendeth Ioseph to Sechem to see if they were shelem in safety or in peace QUEST XV. What man it was that did meet Ioseph being out of his way Vers. 17. THe man said they are departed hence c. 1. This was a man and not the Angel Gabriel as the Hebrewes imagine for it appeareth he was one that knew his brethren and was present when he heard them say they would goe to Dothan 2. Neither need we curiously with the Hebrewes to refer this their departure to the inward disposition of their minde that they were departed from all brotherly affection toward Ioseph the words are plaine enough that he meaneth their changing of place Mercer QUEST XVI Why they call Ioseph dreamer Vers. 19. BEhold this dreamer commeth The Word is Lord or master of dreames 1. They either so call him because dreames were usuall with Ioseph Mercer 2. Or for that as the property of envious men is they doe aggravate the matter beyond the truth and make it more than it is Thom. Anglic 3. Or they so called him as the author and inventor of dreames Vatab. 4. As also in respect of the matter or object of the dreames which made Ioseph Lord over his brethren Iun. QUEST XVII Of the consultation of Iosephs brethren to kill him Vers. 20. COme let us kill him c. 1. The Hebrewes imagine that they had purposed to destroy him while he was a far off by setting dogs upon him to worry him but it seemeth that this was their first consultation to kill him and to cast him into a pit Mercer 2. Their excuse was ready to say some evill beast had devoured him for that country abounded with wilde beasts as Lions 1 King 13. the man of Iudah was slaine by a lion and bears 2 King 2.42 children that railed upon the Prophet were rent asunder of them 3. Herein as Prosper well noteth the Patriarkes conspiring Iosephs death were a figure of the Iewes that took counsell to put our blessed Saviour to death 4. But although they herein sustained the person of the Iewes in figure they are not excused from sinne as Ambrose seemeth to insinuate Subierunt personam peccatoris populi ut gratiam acciperent Redemptoris certe culpam abolevi-graâ—ia c. They did beare the person of the sinfull people to receive the grace of the Redeemer certainly grace hath blotted out the fault their fault was no doubt remitted but first we must yeeld the same to have beene committed QUEST XVIII Of Rubens
Priest as the Hebrewes imagine for he died ten yeares before Iacob was borne who was now above 100. yeare old and therefore Melchisedeck could not have a daughter so young to beare children neither was this punishment arbitrary in Iudah and inflicted without law according to his pleasure Burgens for Iudah had no such authority there nor yet as Lyranus and Tostatus was she worthy of the fire because she had committed not simple fornication but adultery because she was by law obliged to the third brother and so in a manner espoused for it was not adultery for the widow of the brother to marrie with some other than the surviving brother else Naomi would never have advised her daughters in law to get them other husbands in their owne Countrey Ruth 1.9 But I rather thinke that Thamars adultery was in this that she had played the whore whereas Iudah had betrothed and espoused her to Selah and that Iudah who never was minded to give Selah to Thamar fearing lest he might die also as is evident vers 11. was very forward to take this occasion to be rid of Thamar that Selah might not marrie her 3. But herein appeareth Iudahs too much rigour and injustice that before the matter was examined gave sentence and was partiall the truth being knowne in his owne cause and further it was a savage part to put to death a woman great with childe which is contrary both to divine and humane lawes for it is written Deut. 24.16 The fathers shall not bee put to death for the children nor the children for the fathers but if Thamar had now died the infant had died with her The Romans had a law that the execution of a woman with childe should be deferred till she had brought forth the same also was practised among the Athenians Aeltan lib. 5. And therefore Claudius the Emperour is noted for his cruelty that spared not to put to death women with childe Perer. ex Dion lib. 57. QUEST XI Wherefore the Midwife useth a red threed and what colour it was of Vers. 28. THe midwife bound a red threed c. 1. It is so rather to be read than with Oleaster a twine or double threed the word sani here used commeth indeed of sanah that signifieth to double which is rather to be referred to the double die and colour than the double matter Iun. Tostatus also is much deceived here that taketh it not for a red but a blacke colour twice died ex Perer. 3. The Midwife tied this red threed as a marke of the first-borne because he first put forth his hand and the purple colour very well agreeth to the birth-right or eldership Muscul. QUEST XII Whence Pharez was so called and whereof he is a type Vers. 29. HOw hast thou broken thy breach upon thee 1. Hierome is deceived that of this word pharatz that signifieth to breake or divide thinketh the Pharises to have taken denomination whereas they had their name rather of Pharas which signifieth to disperse or separate because they were separate from other in profession of life and their apparell Mercer 2. This story hath bin diversly allegorized by the fathers some by Pharez understand the beleeving Gentiles by Zarah the Israelites and by the red threed their bloudy circumcision sacrifices sic Iren. Cyril Some contrariwise will have Phares to signifie the Jewes Zarah the beleeving Gentiles Chrysost. 3. But this Phares is more fitly a type and figure of Christ who hath broken downe the partition wall and hath broken the power of hell and death Mercer And by this strange and extraordinary birth the Lord would have Iudah and Thamar admonished of the sin which they had committed and to be humbled thereby though he in his mercie had forgiven it Calvin 4. Places of Doctrine 1. Doct. The difference betweene the apparelling of widowes and wives Vers. 14. SHe put her widowes garment off c. It seemeth that it was the use in those dayes for widowes to be knowne from wives by their mourning and grave apparell in which case more is permitted to women that are married whom the Apostle alloweth to adorne themselves with comely and sober apparell without pride or excesse 1 Timoth. 2.9 to please and content their husbands but widowes having no husbands to whose liking they should apparell themselves ought not to decke themselves to please other mens eyes Luther 2. Doct. Friendship ought alwayes to be joyned with pietie Vers. 20. IVdah sent a kid by the hand of his friend This Hâ—rah Iudahs friend did performe an evill office in being as it were a broker for Iudah who should neither have requested any dishonest or uncomely thing of his friend nor the other yeelded unto it love truth and piety ought not to be separated as Saint Iohn saith Whom I love in the truth Epist. 3.1 Muscul. 3. Doct. Adultery in former times punished by death Vers. 24. LEt her bee burnt We see that even among the Canaanites adultery was judged worthy of death for Iudah inventeth no new kinde of punishment but speaketh according to the law and custome of that Countrey So the Lord himselfe said to Abimelech that had taken Sarai unto him Behold thou art but a dead man for this c. Gen. 20.3 Now although this law as peculiar to that Countrey bindeth not now neither in respect of the kinde of death for by Moses law onely the Priests daughter if she played the whore was burned Levit. 21.9 the rest were stoned nor yet in the inequality of the law for the women offending were burned the men escaped as appeareth in Iudah Calvin whereas both adulterers and adulteresses are alike guilty and though then there was greater cause of keeping their seed uncorrupt for preserving of their lives and the distinction of families in which respect it may be thought somewhat of the former rigour and severity may be abated yet this example condemneth the security and connivence of magistrates in these dayes in the punishing of this sinne when as faults of lesse nature are more severely censured than adultery And whereas the president of our Saviour is urged by some for the mitigation of the punishment of adultery because he would not condemne the woman taken in adulterie it doth not serve their turne for this mercie Christ shewed not to cleare or exempt the adulteresse leaving her to the magistrate but partly to shew that he came not to be a judge in such causes as neither in other like businesses as dividing of the inheritance Luk. 12.14 partly by this example he would teach what is to be required in the person of an accuser not to bee guilty of that crime whereof he accuseth others 5. Places of Confutation 1. Confut. That it is not lawfull upon any occasion to marrie the brothers wife Vers. 8. GOe into thy brothers wife Because in this place as also Deut. 25.5 it is permitted to naturall brethren to marry the wives of their brother deceased Bellarmine
excellent and he shall be nourished with the delights of Kings C. Assher his bread shall be fat and he shall give pleasures for a King caet v. 21. Nepthali his lot shall fall in a good ground c. they shall praise and blesse over them C. Neptali a trunke or post remissus sent backe sending forth beautie in the branch S. Nepthali as an hinde let goe or sent forth giving goodly words caet aial signifieth an hart and a post oomer a word amir an high branch v. 22. Ioseph a sonne increasing H.S.C. a fruitfull bough cater ben sig a sonne and a bough Pleasant to behold H.S. as a fruitfull bough beside the fountaine caet gnen sig an eye and a fountaine His daughters ran upon the wall H.P. my young sonne returne unto me S. two tribes shall come out of his sonnes and shall receive their part and inheritance C. his small branches run upon the wall caet baenâ—th daughters branches v. 22. The men of dissention C. the archers or shooters caet v. 2.44 Their bowes were broken with strength S. his how abode strong caet jashab to sit to rest to continue The sinewes or strings of his arms were dissolved H.S. the arms of his hands were strengthened T.B.P. the hands of his arms were strengthened G. phazzaz to strengthen From thence Israel is strengthened of God thy father S. of whom was the feeder appointed by the stone of Israel G. of him shall come a shepherd or herd-man B the stone of Israel T.H.B.P. the Chalde translateth here very corruptly comming nothing neare the text thus the prophecie was fulfilled in them because he kept the law in secret and propounded his constant hope then gold was put upon his armes c. v. 25. The blessing of the earth having all things S. the blessing of the deep beneath caet With the blessings of thy father and mother C. with the blessings of the breasts and the wombe caet v. 26. The blessing of thy father and mother above the blessing of the stable hills S. the blessings of thy father shall be added above the blessings of my fathers C.B.G.P. the blessings of thy father are strong with the blessings of his fathers H. or of mine elders T.H. he Har an hill harah a father a progenitor v. 26. In the blessings of the everlasting hills S. untill the desire of the everlasting hills come H. which the Princes have desired which were since the world C. to the utmost hills of the world B. to the end of the hills of the world T.G. ta ah sig to limit avah to desire which was ruler over his brethren S. which was a Nazarite or separate among his brethren caet nazar to separate v. 27. In the land of Benjamin shall dwell the majestie of the temple and in the possession thereof the sanctuarie evening and morning shall the Priests offer sacrifices and in the evening they shall divide the rest c. the rest agree in the vulgar reading v. 31. There they buried Leah S. there Leah lyeth buried H. there I buried Leah caet v. 32. The possession of the field and cave therein of the sonnes of Heth. S.T. the purchase of the field c. of the sonnes of Heth. B.G.C.P. chanah sig both to possesse purchase this verse is omitted in the vulgar Latine 3. The Explanation of doubtfull questions QUEST I. Of the propheticall testament or Iacobs in generall Vers. 1· THen Iacob called his sonnes c. 1. Iacob not by any naturall instinct as some hold an opinion that the soule is more divine and apter to foretell things to come when death approcheth as Xenophon reporteth of Cyrus lib. 8. Plato of Socrates in apolog but by a divine inspiration doth prophesie what shall befall his children as Isaack did blesse his two sonnes Gen. 27. Moses the tribes of Israel Deut. 33. David blessed Salomon 1 Chron. 29. our blessed Saviour praied for his disciples immediately before his death Ioan. 17. Perer. 2. Iacob doth not blesse all his children three of them he censureth for their sinne Ruben Simeon Levi but Moses blesseth all the tribes Deuter. 33. the cause is not as R. Salomon imagineth that Iacob purposed to blesse all but being forsaken of Gods spirit and beside himselfe he falleth into a fit of phrensie which were impious to thinke Perer. 3. Some make question whether Iacob spake these words or Moses rather so penned them Mercer But it is more like that Iacob being moved by the spirit spake after this concise manner as a prophet though not altogether in the same forme of words· 4. Some doe wonder how Moses should come by the knowledge of these words which Iacob spake 200. yeares before to his sonnes in a corner they may as well muse how Moses should describe the particular places of the land of Canaan which hee never saw and set downe the historie of the creation which things Moses might have by godly tradition but most of all by the revelation of the spirit Calvin 5. Iosephus is too slender in the reporting of this propheticall speech of Iacob making onely mention thereof in generall that he prophesied how his children should inherit the land of Canaan lib. 2 antiquitat Some other have beene too bold to forge other fables upon this occasion as Origen maketh mention of a booke entituled The narration of Ioseph the sonne of Iacob tom 2. in Ioâ—uâ— out of the which he citeth certaine testimonies to prove the incarnation of Angels and the prognostication of things done in the world by the starres but Athanasius in Synops. holdeth this to be a forged booke so is that other called The testament of the twelve Patriarkes mentioned by Origen hom 15. in Iosun ex Perer. Some also of our own have beene too bold in allegorizing Iacobs words whereas the literall and historicall sense is full enough and containeth excellent matter Calvin QUEST II. What last times Iacob speaketh of GAther your selves c. I will tell you what shall come in the last daies 2. He calleth all his children to be present who were not all before assembled when Iacob blessed Ephraim and Manassâ—h and he stirreth them up also to attention to consider diligently what he saith Mercer 2. We need not with Rupertus by Iacobs sonnes to understand his spirituall seed the Church of Christ seeing this prophecie was literally accomplished in his carnall ofspring 3. By the lust daies wee understand not onely the times of the Messiah as David Kimhi Hierome and Lyranus will have it alwaies taken in the prophets but sometime it betokeneth the age next ensuing as Dan. 2.28 God sheweth the King what shall be in the latter daies that is vers 29. what shall come to passe afterward some part of his dreame fell out in the next times and age after Nabuchadnezzar Like as then in this place Iacob speaketh of the comming of the Messiah vers 10. so also he propesieth
be warned that they offend not in the like as this correction imposed upon Simeon and Levi was for the admonition of their brethren and posterity 3. That men feeling the justice of God in their due corrections may flee unto Gods mercy and the promises of God in Christ as Adam when he received the sentence of death for his transgression had also the promise of the Messiah given him Mercer 2. Confut. Against popish 〈…〉 SEeing then that corrections remaining after the forgivenesse of sin are to make ourselves and others more cautelous this is no ground for the Popish purgatory paines which are not visible and so serve not for the example of others neither are they availeable unto godly repentance for the which there is no place after this life Mercer 3. Confut. Peter not the chiefest of the Apostles because first 〈◊〉 Vers. 3. RVben mine eldest sonne This is to be observed that the twelve Patriarks are not rehearsed in the same order here as before Gen. 30. and Genes 27. and afterward Numb 1. 〈◊〉 33. yet 〈◊〉 these places Ruben is named first but not alwayes sometime Iudah is named before him as Numb â— 2 As then this were but a simple argument for the preheminence of Ruben before his brethren because he is in most places named first being the eldest so as simply doe the Papists conclude for Peters supremacie before the other Apostles because he is commonly named firsts which was rather because of his Eldership than any priority before the rest neither is he alwayes named in the first place for Galat. â—9 〈◊〉 is named before him 4. Confut. The bookes of Iudith and Tobie not canonicall Vers. 5. SImeon and Levi brethren in evill Hence it may appeare that the booke of Iudith is not Canonicall because there this fact of Simeon is commended cap. 9.2 which here Iacob condemneth and accurseth It satisfieth not to say with Dyonis Carthusian that the fact of Simeon and Levi in respect of the Sichemites was just but unjust in respect of them who brake their faith and covenant for Iudith commendeth their zeale which were moved with thy zeale v. 4. Neither is Lyranus and Pererius answer sufficient 1. For Iudith in that place commendeth also the manner of the fact and saith that God did put the sword of vengeance into their hand vers 2. and Iacob here curseth their very affection and zeale wherewith they were first moved Cursed be their wrath for it was cruell and further whereas Iudith doth set it downe as a reward of their zeale Thou gavest their Princes to the slaughter Iacob even therein doth accurse For in their wrath they slew a man It is evident then that the booke of Iudith was not written by the spirit of God because it commendeth that which is here condemned Seeing also Iacob remembreth Sampson in Dan Mordecai and Esther in Benjamin Barak in Nepthali it is like that Tobie also under Nepthali and Iudith in Simeon should not have beene forgotten if their stories were of like truth 5. Confut. The Pope succeedeth not Christ in this Kingdome Vers. 10. THe scepter shall not depart from Iudah Pererius applieth this to the kingdome of Christ that is his Church which shall endure for ever and so shall the Pope Christs vicar saith he who succeedeth Christ as the sonne doth the father in his authority and dignity in Gen. 49. numer 58. Conâ—â—a True it is that of Christs dominion there shall be none end and that he will alwayes have a Church upon the earth But the Pope which is the Antichrist is no successor to Christ but an usurper of his kingdome he is Christs son as the Jewes boasted they were Abrahams sonnes but Christ telleth them plainly They were of their father the Devill if ye were Abrahams children saith our Saviour ye would doâ— the workes of Abraham Iohn 8.39.44 So the Pope is his sonne whose doctrine he followeth but to forbid to marry and to teach to abstaine from meats as the Pope doth are the doctrines of Devils 1 Tim. 4.1 2. 6. Confut. Antichrist shall not come of Dan. Vers. 17. DAn shall be a serpent by the way c Divers of the ancient Writers upon this place did ground their opinion that Antichrist should come of Dan and therefore they say that tribe is omitted Apocal. 7. and this Pererius holdeth a probable opinion and worthy of credit Conâ—r 1. By this meanes that which Iacob pronounceth as a blessing upon Dan they turne to a curse and whereas Iacob speaketh of one that should be a deliverer of his people which some doe fitly apply to Sampson they would have him point out an enemy and adversary to the Church of God 2. The tribe of Dan was dispersed a thousand yeeres before Antichrist appeared in the world 3. Dan is omitted in the Apocalypse because of the idolatry which began in that tribe wherein Antichrist doth imitate him though hee come not of his stocke so likewise is Simeon omitted in Moses benediction Deuter. 33. yet they will not â—nferre that Antichrist should come of that tribe as Simeon is omitted by Moses for his evill example so Dan is by Iohn for his idolatry 7. Confut. Against Limbus 〈◊〉 Vers. 25. WHo shall blesse thee with the blessings of the deepâ—◠〈◊〉 lieth beneath Pererius maketh Ioseph here a type of Christ whom the Patriarks blessed and praised in the lake or Limbus in the deepe beneath whom he delivered from thence numer 1â—5 Contra. 1. These are but weake arguments of such weighty matters that are taken from types and figures â— Iacob speaketh here of temporall blessings of the wholesome aire pleasant dewes fruitfull ground and nourishing springs in the deepe below they are therefore unproperly applied to spirituall 3. Neither shall he ever be able to prove that the Patriarkes were shut up in the deepe below seeing that the rich man in hell looked up and lift up his eyes to Lazarus being in Abrahams bosome Luk. 16. it was then a place above not in the deepe beneath 8. Confut. What it is to be gathered to his people Vers. 33. WAs gathered to his people 1. Burgensis will have this people to be the fathers in Limbus to whom Iacob went so also Lyranus Contra. 1. Henoch was of this people to whom the Patriarks went after death but hee was not in Limbus hee was taken up to heaven and walked with God 2. Abraham went to his fathers in peace Gen. 15.15 that is with joy and comfort but what comfort is there in Limbus a lake and dungeon of darkenesse 3. Wherefore to be gathered to his people is not to be joyned to the Angels as gloss interlinear for Abraham is said to goe also to his fathers but the Angels were not his fathers neither is this phrase all one as to say he slept with his fathers or went the way of all flesh or changed his life as Perer. Mercer for Ismael is said also to goe to his people Genes â—5
procureth divers plagues as here Moses feareth lest the people if they should not offer sacrifice and doe service unto God should be punished Simler So the Apostle affirmeth that the Corinthians were chastised some with sicknesse some with death for unreverent receiving of the Lords supper 1 Cor. 10.30 2. Observ. Many receive the Gospell joyfully at the first but after fall away Vers. 21. THe Lord looke upon you and judge At the first this people when Moses brought them a joyfull message of their deliverance were glad and thankfully received that gladsome tidings chap. 4.31 But now being more vexed and oppressed than before and not seeing their present deliverance they murmure against Moses Such is the propertie of many in these dayes that are content to receive the Gospell as long as it bringeth ease and prosperitie with it but in time of adversitie they fall away Ferus whom our Saviour compareth unto seed sowne in stony ground which as soone as it riseth is parched away with the heate of the sunne Matth. 13.5 3. Observ. The Gospell falsly challenged to be the cause of Gods judgements Vers. 21. YE have put a sword into their hand to slay us They lay the fault upon Moses and Aaron and make them the cause of their trouble So Achab charged the Prophet Elias that he troubled Israel Thus the heathen Idolaters accused the Christians as the causes of the plagues and famines that were in the world as blind superstitious people doe now lay the like imputations upon the Gospell whereas their superstition and Idolatrie procureth Gods judgements Simler 4. Observ. In the time of affliction we must fly unto God by prayer Vers. 22. MOses returned to the Lord c. By which example wee are taught in all our afflictions and necessities to have recourse unto God by prayer as the Apostle prescribeth If any man be afflicted let him pray Iam. 5.13 So the Prophet saith For my friendship they were my adversaries but I gave my selfe unto prayer Psal. 109.4 5. Observ. Some things fall out in shew contrarie to Gods promises in the beginning to trie our faith Vers. 23. ANd yet thou hast not delivered thy people The Lord after he hath made gracious promises to his servants doth suffer some things contrarie thereunto to fall out for the time for the triall of their faith and patience God promiseth unto Abraham to multiplie his seed as the starres of heaven and yet afterward bid him sacrifice his sonne in whom the hope of his seed was So God promised the Israelites prosperous successe against Benjamin yet at the first they were twice overcome David was annointed King in Sauls place yet hee was persecuted of Saul and driven from his countrie for a while but at the length the Lord made good to the full all his promises toward him Perer. CHAP. VI. 1. The Argument and method THis chapter hath two parts the first is a declaration or rehearsall of the charge which the Lord giveth unto Moses which containeth a double commandement or commission the first to goe unto the Israelites to promise them deliverance unto vers 20. The other unto Pharaoh to vers 14. In the former three things are shewed 1. The foundation of the peoples deliverance which consisteth in the power of God vers 3. his promises made to the fathers vers 4. his compassion upon the afflictions of the people vers 6. 2. The promise followeth partly to deliver them out of bondage vers 6.7 partly to bring them into the land of Canaan vers 8. 3. The effect is shewed that the people because they were afflicted hearkened not unto him In the other commission first the Lords commandement is set downe vers 11.2 Then Moses refuâ—â—â— vers 12. 4. The renewing of the commandement In the second generall part by way of digression is inserted the genealogie of Moses who came of Levi wherein first briefly the genealogie of the two elder sonnes of Iacob Ruben and Simeon is set downe vers 14.15 to make a way for Levi. Then the genealogie of Levi is expressed and of his three sonnes of Gershom vers 17. Merari vers 19. of Kohath and of his sonnes Amram of whom came Moses and Aaron who are specially insisted upon vers 25. to the end and of Izzari vers 21. and Vzziel vers 22. 2. The divers readings Vers. 3. I appeard c. in the name of God almightie I.G. in God shaddai V. as an almightie God B. being their God S. but the word name is fitly supplied as the other part of the verse sheweth but in my name Iehovah c. But in my name Iehovah was I not knowne B.G.I.V.A.P. better than my name Adonai H. my name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. S. Vers. 7. That I Iehovah bring you out from the burdens of the Egyptians B. G. cum caeter rather from being under the burdens A. that ye be not subject to the burdens I. Vers. 8. Which I did lift up my hand to give it A. B. H. better than upon the which I lift up my hand to give it L. S. P. for upon is not in the text or for the which V. for also is added or which with lâ—ft-up hand I sware to give I. I sware is inserted Vers. 12. Gave them a commandement to the children of Israel V. L. I. or commanded them to the children of Israel A. P. better than concerning the children of Israel B. the preposition el signifieth to or then gave them a charge to goe to the children of Israel G. S. to goe is added Vers. 14. Chenoch and pallâ— A.P. rather than Chanoch I. for it is hatephpathah where pathah is assumed to sheva to helpe to pronounce it and it is better expressed with e than a as the Septuag Hanoch so also V.L. for it is expressed with the some points with the other Henoch Gen. 5. and rather than Henoch S.L.V.B.G. for it is written with cheth which is rather expressed with ch than h. Chetzron I. rather than Hesron L. B. or without an aspiration Esron S. or Hetzron V. or Chezron A P. The first letter is cheth which is as much as ch the other tsadi which is expressed by â—z Vers. 16. Kehath I. B. A. P. rather than Caath L. S. or Cahat V. or Kahath G. for it is with sheva which soundeth e. Vers. 18. The yeeres of the life of Kohath I.V.L. cum caeter rather than Kahath lived B. G. Vers. 25. Pinchas I.A.P. not Pinhas V. or Phinees L.S. or Phinehas G. for the middle letter is cheth ch but because of the better sound the last is used Vers. 27. These are they that spake to Pharaoh and in the end of the verse This is that Moses and Aaron I. V. L. S. cum caeter better than these are that Moses and Aaron which spake B. G. Vers. 29. And it was what day the Lord spake I. V. A. P. better than in the day that the Lord
owne glorie Augustine saith Aliud Deus fecit ordinavit aliud non fecit sed ordinavit Some things God both doth ordaineth some things he doth not yet ordaineth that is disposeth of them to some good end 3. God is to be considered in the action of the hardning of the heart as a just judge that punisheth sinne by sinne so is he also an agent and not a patient or sufferer onely Their owne master of the sentences doubteth not to say that concupiscentia in quantum poena est peccati Deum habet aâ—thorem that concupiscence as it is the punishment of sinne hath God the author thereof lib. 2. distinct 23. So likewise may it be said that the hardning of the heart as it is a punishment of sinne proceedeth from God and his reason is because all punishments are just Therefore as God is a Creator giving power and life to all as hee disposeth and ordereth evill actions unto good as he is a just Judge and punisher of sinne so is he an agent in hardning of the heart therein shewing his power wisedom and justice but the sinne and evill therein committed is only of man who properly hardneth his owne heart 2. Conf. Against the toleration of any contrarie religion Vers. 29. AS soone as I am out of the Ciâ—ie Moses will not pray in the Citie which was given to superstition and Idolatrie he will separate himself from the companie and presence of the superstitious and unbeleevers that he may give himselfe to fervent and zealous praier And for this cause he said before that the people could not sacrifice unto God in Egypt Simler By this then we see that God cannot be purely served in the middest of Idolaters They which will worship God aright must sequester themselves from among such It is therefore a dangerous thing that any toleration of a contrarie religion should be admitted God will have as the whole heart in man so the whole worship in his Church where Gods arke is there Dagon shall be thrust out of his place for there is no fellowship betweene light and darkenes Christ Belial 2. Cor 6.14.15 As Iacob would suffer no superstition in his familie but removed all the images out of his house Gen. 35. so will a religious prince in his kingdom 3. Conf. Of assurance and confidence in prayer I Will spread mine hands unto the Lord and the thunder shall cease Moses here prayeth with confidence and is assured that God will heare his prayer So ought we to aske in faith pray with assurance that God will heare us S. Iames saith let him aske in faith and waver not neither let that man thinke that is he which wavereth that hee shall receive any thing of the Lord cap. 1.6.7 How then are not the Romanists ashamed thus to affirme non requiri in oratione sidem qua certo credamus Deum absolute facturum quod petimus that faith is not requisite in prayer to beleeve certainly that God will absolutely do that for us which we aske Bellarmin de bon operib in parâ—icul cap. 9. Indeed there is a double kind of such assurance one is extraordinarie which proceedeth of some speciall revelation as here Moses building upon Gods particular promises made unto him was sure his prayer should take effect the other is an ordinarie assurance which is also of two sorts either when we pray for things spirituall concerning eternall life where the faithfull have an absolute assurance to bee heard or for things â—emporall where our assurance is but conditionall that God will grant us such thing so faire forth as they are expedient And even in praying for things temporall there is also an assurance 〈…〉 and determinaâ—e which is somewhat rare yet often found in the children of God when they haâ—e 〈…〉 and constant perswasion that God will heare them for their temporall blessing which they pray for and God therein never faileth them as Iacob was assured that God would keepe him in his journey and give him bread to eat and clothes to put on Gen. 28. And of this assurance S. Iames speaketh thâ—t 〈…〉 of faith shall save the sicke Iam. 5. they which pray with confidence and assurance for the health of the bodie even shall be heard therein they which are not heard have not that fâ—iâ—h and God giveth them not that faith and assurance because he seeth such health not to be good for them There is beside this a generall assurance which every one of Gods children feeleth in their prayer as to be fully perswaded that either God will give them that particular temporall blessing which they pray for or some other gift which God seeth to be more necessary for them As Paul was not in particular assured that the pricke of the flesh should be taken from him yet he knew that his prayer should obtaine either that or a more pretious gift as the Lord said my grace is sufficient for thee he received the grace and strength of God to resist and overcome that temptation though it were not altogether taken from him Augustine concerning this difference of assurance betweene prayer for things temporall and for things spirituall hath this excellent sentence Sanitatem quis petit cum agrotat forte ei adhuc aegrotare utile est potest fieri ut hic non exandiaris at vero cum illud petis ut det tibi Deus vitam aeternam securus esto accipies A man asketh health when he is sicke and yet it may bee good for him to be sicke it may bee then thou shalt not be heard here but when thou asketh of God to give thee eternall life be out of doubt thou shalt receive it 6. Places of morall use 1. Observ. Sinne the cause of extraordinary sicknesse Vers. 10. THere came boiles breaking out into blisters As Pharaoh here and his people were smitten with boiles and ulcers for their sins which they had committed against God and his people so when the Lord sendeth strange diseases and sicknesses into the world wee must take them as signes of the wrath and indignation of God Simler As the Apostle sheweth that the Corinthians for certaine abuses which they were guiltie of in receiving the Lords Supper were chastised some with sicknesse some with death 1 Cor. 11.30 2. Observ. Gods judgements tempered with mercy Vers. 19 SEnd therefore now and gather thy cattell c. The Lord remembreth mercie in the middest of his judgements though the Lord had certainly determined to bring this plague of haile upon Egypt yet together Moses giveth advice how both they and their cattell should be preserved from it thus saith the Psalmist Mercy and truth are met righteousnesse and peace shall kâ—ssâ— one another Psal. 85.10 Gods truth and justice is accompanied with mercy truth and favour Pellican 3. Observ. Confession of sins which proceedeth onely from the feare of Gods judgements is no true or right confession Vers. 27. PHaraoh said unto them I
hurt to their father but it so fell out The wicked are said to hate their owne soules and to procure unto themselves eternall death whereas simply they hate not their soules neither would be damned but upon their committing of sinne it so falleth out that their soules perish by their meanes as if they hated them unruly patients that will not obey their Physitians whereupon followeth death are said â—o seeke their owne death and yet they desire to live but upon their unruly and disordered behaviour death followeth So God is said to harden Pharaohs heart by the like figurative speech because the hardning of their heart ensueth upon the abuse of those things which God intendeth not to that end but they pervert them to their owne hurt Ex Perer. All this may safely bee received and acknowledged and yet somewhat more is to be added as shall afterward appeare QUEST XXIII How diversly in Scripture these termes of blinding and hardning are taken BUt by the way this word to blind to harden though it signifie an action proceeding from him that hardneth yet is it not alwayes so taken therefore we shall find that foure wayes in Scripture a thing is said to blinde and consequently to harden 1. Giftes are said to blind the â—â—es Deut. 16. Not that they being a dead thing can corrupt the judgement but mans corrupt heart taketh occasion and is thereby enticed to pervert justice 2. The Devill is said to blinde the mindes of the wicked â— Cor. 4.4 3. The malice of a mans owne heart is said to blinde and harden as Pharaoh hardned his owne heart 4. God is said to blind the eyes Esay 6.10 and to harden Pharaohs heart gifts doe blinde occasionaliter by way of occasion the malice of mans heart blindeth meritâ—â—â—â— by way of desert and meritoriously because it deserveth to be further blinded and hardned the Devill blindeth incitando by inciting and provoking unto sinne And God as is before shewed by withdrawing his grace and inflicting the punishment of induration upon them QUEST XXIV How divers wayes the Lord forsaketh those which are hardned FUrther God is said to harden mans hart in his diverse leaving and forsaking of them 1. Hee suffereth them to follow their owne lusts and desires not giving them power or grace to restraine them as Rom. 1 24. he gave them up to their hearts lusts 2. He giveth them ease abundance prosperity whereby they are intangled therefore the Prophet prayeth Give me not riches lest I be full and forget thee Prov. 3. 3. He denieth them the benefit of wholsome corrections and afflictions whereby they should learne to know themselves as the Apostle saith the Lord receiveth no child whom hee doth not chastise 4 God forbiddeth his servants to pray for such and so they want the benefit of their prayers as Ieremie is forbidden to pray for the people chap. 7.16 5. God in his justice depriveth them of such as should travell for their soules and bring them unto God as the Apostles left the obstinate and wilfull Jewes and shooke off the dust of their feet against them Acts 13. 6. God taketh away from them the preaching and knowledge of his word as the Lord threatneth by his Prophet Amos to send upon them a famine not of bread or water but of hearing his word Amos 8.11 7. God suffereth them to be deceived by flatterers and unfaithfull counsellers as â—eboboâ—â— was by his young men 8. And the more strongly to delude them the Lord permitteth sometimes false Prophets to shew signes and wonders 〈◊〉 the Apostle saith of the false Prophet Antichrist whose comming is by the working of Satan with all power and signes and lying wonders 2. Thes. 2.9 9. The Lord permitteth Satan to invade them and to worke upon them at his pleasure as the evill spirit was sent of the Lord upon Saul and a lying spirit was in the mouth of Baals false Prophets to deceive Achab. 10. God taketh away from them all helpes whereby they should be defended against the assaults of Satan as the Lord threatneth to doe to his unfruitfull vineyard I will take away the hedge thereof and it shall be â—aten up I will breake downe the wall thereof and it shall be troden downe Isai. 5.4 11. But the Lord doth not thus forsake any till they have first forsaken God as Chrysostome saith Quod autem Deus non derelinquat nos nisi fuerit à nobis derelictus apertè ostendit Isaias That God forsaketh not us till wee have forsaken him I say sheweth chap. 59.2 Your iniquities have separated betweene you and your God Ex Perer. QUEST XXV God hardneth otherwise than by foreseeing BEside these divers interpretations of the hardning of Pharaohs heart by the Lord which I have abridged out of Pererius there are three other which I will briefly set downe first some thinke that this in that God is said to harden Pharaohs heart is to be understood of Gods prescience that he is said to harden it because he foresaw it should be hardned by their owne malice This seemeth sometime to be the opinion of Augustine in that God is said to harden Pharaohs heart Non ad operationem Dei sed ad prascientiam pertinere monstratur it is shewed to appertaine not to Gods operation or working but to his prescience But this cannot bâ— the meaning for by this reason whereas God foreseeth all the sinnes of men which are committed in the world God might be said himselfe to kill steale doe wrong because he foreseeth that such things shall be done in the world QUEST XXVI Whether God may be said to doe those things which he disposeth of to a good end SEcondly God may be said to harden Pharaohs heart because he disposeth thereof and directeth it to such an end as he himselfe propounded because thereby the Lord did take occasion to worke his miracles as he saith to Moses I have hardned Pharaohs heart that I might worke these my miracles Exod. 10.1 So as God ordained the end he may be said also in some sort to doe those things which helpe unto that end as Act. 2.23 Christ is said to bee delivered by the determinate councell of God yet was hee betrayed and delivered by Iudas whose act is said in some respect to be the Lords because God disposed of it to effect and accomplish his glorious councell in redeeming the world by the death of his Sonne But neither can this be safely affirmed that the Lord should bee said to doe those things which hee ordereth and disposeth for God so disposed of that spirituall combate which S. Paul found in his flesh that it tended further to Gods glory and the manifestation of his power as the Lord saith My grace is sufficienâ— for thee my power is made perfect through weakenesse yet God was not the worker of that temptation but the Apostle imputeth it to Satan 2. Cor. 12.7 And like as in the creation God made light but made not
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.
the Sabbath which was the seventh day but it is taken for any festivall day of rest and may here bee translated the morrow after the rest Iun. because upon the first day of the pasch they were commanded to rest 5. This they did in presenting their first fruits unto God both for remembrance of that time when they came out of Egypt which was in the moneth Abib the moneth of new fruits as also to stirre them to bee thankfull unto God and to acknowledge him to be the giver and author of their abundance and plentie Pererius QUEST XXVI Whether the seventh day were more solemne than the first Vers. 16. ALso in the seventh day shall bee an holy assemblie Here the solemnitie of the first and seventh day seeme to be alike But Levit. 23.8 the Latine translator readeth thus Dies septimus erit celebrior sanctior The seventh day shall bee more solemne and holy Unto this objection divers answers are framed 1. It is called holier because this day is by speciall words called a day of restraint or of a solemne assemblie Deut. 16.8 Wherein it being the last day of the Feast there was a great assemblie of the people gathered together to praise God So in the same sense the last day of the Feast of Tabernacles is called the great day Ioh. 7.37 2. Others answer that it was greater not in comparison of the first day but of the other comming betweene Lyran. 3. But the best answer is that in the originall there is no degree of comparison but as it is said of the first day there shall be therein an holy convocation so it is said of the seventh Thâ—â—e shall bee an holy assemblie or convocation Perer. So here a question is moved questionlesse and needlesse 4. Now the reason why the first and the seventh day were more solemne than the rest may be this because on the first day of the Passeover they went out of Egypt and on the seventh day they passed through the red sea and these two dayes in remembrance of these two great benefits they kept with greater solemnitie this generally is the opinion of the Jewes and the reasons to confirme it may be these two first because as in the first day there was an holy convocation so also was there on the last when Moses and all Israel gave solemne thanks unto God Exod. 15. And beside the manner and order of their travell agreeth thereunto for on the 15. day they came to Succoth on the 17. to Ethom to Pi-hahiroth or the mouth of Chiroth on the 18. day there they staied where Pharaoh overtooke them the 20. and the night following they went over the red Sea Iunius QUEST XXVII Why the seventh day is called a day of restraint Deut. 16.8 BUt whereas it is said Deut. 16.8 on the seventh day of the paschall solemnitie shall be a restraint oâ— solemne assemblie where the Latine translator readeth collecta there shall be a collection here ariseth a question about the meaning of these words 1. They which defend this translation some doe expound it of the collection which was made toward the expences of the temple Thomas But against this sense both Lyranus his reason may bee urged because the morrow after the pasch it was lawfull for the people to returne home Deut. 16.7 and therefore it is not like that collection was made after their departure as also Paulus Burgensis sheweth out of the sentence of the Hebrewes that collection was used to be made for the temple throughout all Palestina upon the first day of the twelfth moneth Pererius also alleageth that place 2 Chron. 7.8 that Salomon Fecit die octava collectam Made a collâ—ction upon the eight day but saith he it is not like that so rich a King as Salomon made any collection of mony Therefore Pererius interpreteth it of the solemne collection and gathering together of the people upon that day to give God thanks solemnely and publikely for their mightie and glorious deliverance out of Egypt But all this businesse will soone be at an end if the vulgar Latine interpretation be refused as not so agreeable to the originall word which signifieth rather a restraint as even now shall be shewed 2. The Septuagint also are as wide which doe translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the going out because then the Feast was at an end but this is not the meaning of the word though it be true that then the people were dismissed as Salomon upon the eight solemne day of the Feast of Tabernacles sent away the people 1 King 8.66 having kept that day as a time of restraint 2 Chron. 7.7 at even he gave them leave to depart for so these places are reconciled 3. Therefore the meaning rather is that it was a time of restraint the people were kept and restrained from worke upon that day so the word ghatzer signifies to forbid or restraine Lyran. Montan. Iun. And though the first day also were a day of restraint wherein they were forbidden all worke save about their meat yet it seemeth that this was the greater day being the conclusion and determination of the Feast as these two are joyned together the last and great day of the Feast Iohn 7.37 as iâ— shewed before QUEST XXVIII Why he which did not eat unleavened bread was to be cut off Vers. 19. THat soule shall be cut off from the congregation of Israel 1. Some doe expound this onely of the capitall punishment that such as neglected or contemned this observation of unleavened bread should be put to death and so is this phrase taken Exod. 30.33 and 31. vers 14. and in other places Simler Piscat But though it be not denied that in some places this phrase to bee cut off from Israel signifieth onely the taking away of the life of the offender as in the places given in instance yet alwayes it is not so taken for Genes 17.14 it signifieth the cutting off from the societie and the communion of the Saints both in this life and in the next as may appeare by the reason there given because he hath transgressed my covenant 2. Neither is it referred onely to the spirituall punishment as Osiander expoundeth this place by that of the Apostle that he which eateth and drinketh unworthily eateth and drinketh his owne damnation 1 Cor. 11.29 for under the law the punishment of death was used in the like transgressions in the contempt of the law as for violating the Sabbath 3. Therefore this sentence pronounced against such contemners includeth a penaltie both upon the bodie and the soule and of this strict severitie two reasons may be given the one from the authoritie of the law-maker God that gave us both bodies and soules and all other good things beside hath power to make lawes both to binde the bodie and the soule and the contempt of his Commandements is worthie of capitall punishment the other reason is taken from the constitution it selfe
benefit and mercy Calvin whereby we learne that it sufficeth not onely to have a generall apprehension of our spirituall redemption but a particular application is necessary as the Israelites every one in particular eating of the paschall lambe in their private families had a proper and particular sense and feeling of the benefit as they severally did eat and taste of the lambe This particular application of the redemption of Christ S Paul sheweth saying I live by the faith of the Sonne of God who hath loved mee and given himselfe for mee Galath 2.20 3. Doct. How the paschall Lambe prefigured Christ. Vers. 21.12 TAke a lamb and kill the passeover c. Take a bunch of hyssope and dip it in the bloud c. Because Christ was prefigured in the paschall lambe as is evident Ioh. 9.36 1. Cor. 5.7 the particular resemblances are to be considered wherein the lambe prefigured Christ. 1. The lambe was without blemish vers 5. and Christ was without sinne and so the unspotted lambe 1. Pet. 1.19 2. The lambe must be killed so Christ was sacrificed for us 1. Cor. 5.7 3. As the postes of the house must be sprinkled with the bloud of the lambe so our hearts must bee dipped by faith in Christs bloud to deliver us from eternall death as they were from a temporall Heb. 12.24 1. Pet. 1.2 4. As the lambe was to be rosted with fire so Christ did feele the wrath of his father for our sinnes being made a curse for us Galath 3.13 5. As they were to eat unleavened bread with the lambe so wee that eat Christ by faith must study for newnesse of life 1. Cor. 7.8 6. As they were to eat it with sower herbes so wee must frame our selves to suffer affliction for the faith 7. As the Lambe should be eaten whole so wee must receive the whole doctrine of Christ omitting nothing Heb. 1.1 2 3 4. 8. As no stranger was to eat of the lambe being uncircumcised so no unbeleever can be partaker of Christ Piscator 4. Doct. Divers sorts of men in the visible Church Vers. 38. ANd a great multitude of sundry sorts of people went out with them As among the Israelites there were many other people mingled which were to have no part in the inheritance of Canaan so there are many hypocrites and carnall men in the visible Church which shall have no part in the Kingdome of God for many bee called but few are chosen And as there were fewer companies in that great multitude the first of those which were fighting men the second of weake persons as women and children the third of strangers the fourth of their beasts and cattell so in the Church of God there are first such as are strong in the faith secondly the weake and fraile thirdly Hypocrites which in outward shew joyne themselves to the Church as those strangers did fourthly carnall and worldly which may be compared unto beasts Ferus 5. Places of confutation 1. Confut. Against reservation of reliques Vers. 10. YE shall reserve nothing of it untill the morning This was commanded to take away all occasion of superstition lest they might have superstitiously abused these reliques of the paschall lambe which charge given unto the Israelites may reprove the superstition of those professing Christianity which doe reserve the reliques of Saints and doe fondly yeeld adoration unto them So in time past a superstitious use was taken up in reserving part of the Sacrament and carrying it about unto sicke folkes The Lord therefore foreseeing what inconvenience might arise by such reservations forbiddeth any thing at all to be kept of the lambe Iun. in Analys 2. Confut. That the bread in the Sacrament is not the body of Christ carnally but only a seale and pledge of it Vers. 11. FOr it is the Lords Passeover That is it did signifie it for Sacraments are not the things which they represent but signes and seales of them Genevens So in the Gospell the bread is called the body of Christ being a signe and representation of it Pellican So is circumcision called the Lords covenant Gen. 17.11 yet was it only a signe and seale thereof Then as neither the lambe was the Passeover it selfe nor circumcision the covenant it selfe so it is but weakely inferred by the Romanists upon these words of our Saviour that the bread should be the very body of Christ. 3. Confut. Against the carnall or raw eating of Christs flesh in the Sacrament Vers. 9. EAt not thereof raw Ferus upon these words hath this note Crudem comedunt qui tantum astâ—mant id quod viderint quia solum panem viderint solum panem â—redunt They eat the lambe raw which only esteeme that which they see and because they see nothing but bread they beleeve nothing but bread In which words he seemeth to glance at the Protestants that doe not beleeve the bread to be turned into Christs flesh and yet they beleeve that there is more present than bread that the very flesh of Christ is exhibited to the faith of the worthy receiver But upon this point Pellicans note is more agreeable Non cruâ—us id est Christus non est carnaliter substantialiter vel sensibiliter comedendus Christ the paschall lambe is not to be eaten raw that is carnally substantially sensibly For who may be better said to eat Christ raw they which deny the carnall presence of Christs body or they which hold that they doe eat with their mouth and teeth the very flesh body and bones of Christ they most properly may bee said to eat Christ raw both in respect of their owne opinion of the carnall presence and for that they come not prepared with a true lively faith to the Sacrament but with an erroneous perswasion All they therefore that come unprepared and so doe eat and drinke unworthily may be said to eat Christ raw for as raw flesh is offensive to the stomacke and hee may bee said to eat his owne death so they that eat and drinke in the Sacrament unworthily are said by the Apostle to eat and drinke their owne damnation 1. Cor. 11.28 4. Confut. Against the Anabaptists that allow no allegories in the old Testament Vers. 46. YE shall not breake a bone of him In that the Apostle Ioh. 19. applieth this unto Christ it iâ— evident that he was the true Lambe of God shadowed and prefigured by the paschall lambe and therein divers wayes represented and resembled as is before shewed doct 3. This therefore maketh against the Anabaptists which will not have any proofes alleaged out of the old Testament for confirmation of any thing in the new and take away the use and explication of the types and figures of the old Testament allowing no sense of any place beside the historicall and literall sense whereas it is evident that Saint Paul doth allegorically apply the histories of the old Testament as that of Sarah and Hagar Galath 4. and the paschall lambe he maketh a
cognitione carent quae cognitio non alia re quà m fide in Christum constet Which want the knowledge of Christ which knowledge consisteth in nothing else than in faith in Christ. Marbach Commentar in hunc locum Against this opinion that faith in Christ is not commanded in the Morall law the reasons follow afterward but first the question must further be explaned 1. First then we are to distinguish of faith which is of foure kindes or sorts 1. There is fides initialis or fundamentalis the faith of beginnings or the fundamentall faith whereof the Apostle speaketh Hebr. 11.6 That he which commeth unto God must beleeve that God is c. And this kinde of faith toward God the Apostle referreth to the doctrine of beginnings Heb. 6. 1. This faith apprehendeth onely the being and essence of God to know him to be the only Lord. 2. There is another faith called fides miraculorum the faith of miracles touched by the Apostle 1. Cor 13.2 If I had all faith so that I could remove mountaines 3. There is fides historica an historicall faith which beleeveth all things to bee true that are written in the Scriptures in which sense S Iames saith The Devils beleeve and tremble they beleeve there is a God and that all is true which the Scripture speaketh of God of his justice power punishing of sinners rewarding of the righteous 4. There is beside these a justifying faith whereof S. Paul maketh mention In that I now live in the flesh I live by faith in the Sonne of God who hath loved me and given himselfe for me Galath 2.20 This faith is the life of the soule whereby hee which beleeveth is able in particular to apply unto himselfe the merits of Christs death Now this is the difference betweene these foure kindes of faith the first apprehendeth the essence and being of God the second the faith of miracles his power the third which is the historicall faith his truth the fourth namely the justifying faith his mercie The three first to beleeve God to be to beleeve him to bee omnipotent to beleeve him to be just and true are included in the first precept Thou shalt have no other Gods c. but not the last wherein is the errour of the Romanists that make all these kindes of faith the same in substance differing only in property which if it were true then it were possible for them that have the one faith to have the other and so Devils also which in some sort doe beleeve should also be capable of justifying faith But this matter that all these kindes of faith are not the same in substance nor of like nature with the justifying faith is shewed elsewhere whither I referre the Reader 2. Further we are to distinguish of the law for it is taken sometime more largely either for all the Scriptures of the old Testament as Luk 16.17 It is more easie that heaven and earth should passe away than that one title of the law should fall So Ioh. 15.25 It is written in their law they have hated mee without a cause which testimony is found in the Psalmes Psal. 35.19 or else the law is taken for all the bookes of Moses and so the Law and Prophets are named together Matth. 7.12 This is the Law and the Prophets But the law is sometime taken more strictly for the Morall law whereof the Apostle speaketh Rom. 7. I knew not sinne but by the law and so S. Paul opposeth the law of workes to the law of faith Rom. 3.27 Now as the law is taken generally either for all the old Scriptures written by the Prophets or for the writings of Moses it cannot be denied but that faith in Jesus Christ is in this sense both contained and commanded in the law for of Christ the Lord spake by the mouth of his Prophets Luk. 1.70 And Moses wrote of Christ as our Saviour saith Had yee beleeved Moses yee would have beleeved me for Moses wrote of mee Ioh. 5.45 But as the law is taken strictly for the Morall law the law of workes which containeth only the ten words or Commandements so we deny this justifying faith to bee commanded in the law 3. Indirectly or by way of consequent it will not bee denied but that this faith also is implied in the law because we are bound by the law to beleeve the Scriptures and the whole word of God for this is a part of Gods worship to beleeve his word to be true and so some define faith Est certa persuafio qua assentimur omni verbo Dei nobis tradita It is a certaine perswasion whereby wee give assent to all the word of God Vrsin And so by this precept wee are bound to receive all the promises and doctrines concerning Christ delivered in the old and new Testament But directly as a part and branch and so a worke of the law wee deny justifying faith to be in this precept or any other prescribed or commanded The reasons are these 1. The Morall law and the Gospell differ in the very nature and substance for the one is naturally imprinted in the heart of man the other is revealed and wrought by grace The first the Apostle testifieth where he saith The Gentiles which have not the law do by nature the things contained in the law Rom. 2.14 The other also is witnessed by the same Apostle Rom. 2.24 We are justified freely by his grace The argument then may be framed thus The morall law is graft in the heart of man by nature but faith in Christ is not by nature but by grace above nature for if it were naturall all men should have faith which the Apostle denieth 2. Thessal 3.2 Faith then in Christ belongeth not to the law Therefore it is strange that Bellarmine confessing in another place that pracepta decalogi sunt explicationes juris natura that the precepts of the decalogue are the explications of the law of nature Lib. 2. de Imaginib Sanctor cap. 7. could not inferre hereupon that the precepts of faith and of the Gospell are no explications of the law of nature and therefore have no dependance of the morall law Ambrose useth this very argument Nemo sub lâ—ge fidem constituat lex enim intra mensuram ultra mensuram gratia Let no man place faith in the law for the law is within the measure and compasse of nature but grace is beyond measure Ambros. in 12. Luc. 2. The effects of the law of works and the law of faith are divers for the one worketh feare the other love and peace as the Apostle saith Ye have not received the spirit of bondage to feare againe but yee have received the spirit of adoption whereby we crie Abba Father Rom. 8.17 Againe the Apostle saith The letter killeth the Spirit giveth life 2 Cor. 2.6 Thus then the argument standeth the same thing cannot bee the instrument of contrary things of life and death peace
of his owne people that were espoused unto him he is not said to be jealous of them 2. Hee suffered them to walke after their owne lusts not because hee could not have hindred them but the wise Creator permitteth the reasonable creature to follow the instinct of their nature yet calling some by grace whom he pleaseth and punishing the rest for abusing the light of nature who therefore were left inexcusable because knowing God by the creatures they yet did not glorifie him as God as the Apostle sheweth Rom. 1.21 QUEST V. Of the titles which the Lord here giveth himselfe and wherefore I Am the Lord thy God strong jealous c. The Lord giveth unto himselfe here foure severall titles the more to inforce this commination following 1. He calleth himselfe their God because he had taken them into his speciall protection and had bestowed many benefits upon them therefore they ought to love him more than any other Tostat. 2. He is a strong God potest se veluno nutu vindicare which can revenge himselfe at his becke Lippom. And he is strong as well to effect his promises to the obedient as to punish the disobedient Vrsin 3 Zelotes est nolens habere consortium in amando He is jealous he can abide no partner in that which he loveth Tostat. And this as well signifieth his indignation qua commovetur suis contumeliis whereby he is moved for the contumelies that are offered unto him Vatabl. as the love of God toward them for jealousie ariseth ex amore ejus qui laditur propter turpitudinem c. from the love of him that is hurt because of some uncleannesse committed c. Vrsin 4. Lastly in saying visiting the iniquitie he sheweth his severitie in tantum non connivet ad impietatem c. he is so farre from winking at impietie that hee punisheth it even in the posterity of the wicked and their sonnes and nephewes Lippom. QUEST 6. Of the generall commination and promise annexed VIsiting the iniquitie c. 1. Some take this to be a speciall perswasion added to this commandement Quia inter omnia praecepta nullum majus est quam hoc Because there is none among all the precepts greater than this The generall motive was set before because he brought them out of the land of Egypt Tostat. 2. But I approve rather their opinion which take this commination and promise to appertaine unto all the commandements but to be joyned to this because it is fundamentum caeterorum the foundation of the rest Vrsin Huic mandato tanquam principali ex quo alia oriuntur addidit Dominus minas c. To this commandement as the principall out of the which the other take their beginning the Lord added threatnings and promises c. Lippom. And this is confirmed by the words here following vers 6. to them that love me and keepe my commandements the Lord maketh mention of keeping his commandements not of one but of all 3. It might have pleased God simply to have propounded his commandements but he both adjoyneth promises to stirre up our dulnesse and threatnings to terrifie the perverse and froward which promises are rendred not as the deserved reward of our obedience for it is of mercie as the Lord saith shewing mercie unto thousands otherwise we doe no more than our dutie and therefore deserve nothing Simler QUEST VII How it standeth with Gods justice to punish the children for the fathers sinnes THe iniquitie of the fathers upon the children c. 1. Theodoret upon this place hath this singular opinion by himselfe Quod nudae literae insistere impium sit c. That it is evill to insist here upon the bare letter seeing the law saith The fathers shall not be put to death for the children nor the children for the fathers but every man shall be put to death for his owne sinne Deut. 24.16 And he addeth further Majores apud Deum sunt comminationes quà m poenae c. That God useth greater threatnings than punishments as every one that was not circumcised at the eight day is threatned to be cut off and yet many in the desert were uncircumcised at that age whom Ioshua circumcised in Gilgal and so here he thinketh that this is threatned onely to terrifie parents from sinning So Theodoret. Contra. 1. But this were to give great libertie to offenders to thinke that God onely threatneth for terror it might be inferred as well that God doth but dallie also with his promises as with his threatnings which were impious to thinke 2. If God doe not alwayes punish as hee threatneth it doth not argue any revocation of his judgements but his mercifull forbearing to call men unto repentance 3. That commination against the neglect of circumcision is not denounced against the infant whose fault it was not if he were not circumcised the eight day but against them that did not see it performed on their infant as appeareth by the example of Moses Exod. 4. punished for the neglect of circumcision And so accordingly all they which deferred the circumcision of their children in the wildernesse their carkase◠fell there 2. Origene maketh this allegoricall exposition The father that sinneth he maketh the Devill Pater peccati diabolus est The devill is the father of sinne all they are his children which doe his works Diabolus ergo dum hic mundus stat non recipit sua peccata c. The devill while this world standeth doth not receive punishment for his sinnes redduntur infilios i. in eos quos genuit per peccatum but upon his children whom he hath begotten by sinne are their sinnes rendred for men while they are in the flesh are corrected of God c. Contra. But that this is a forced and farre fetcht exposition the other opposite part manifesteth of the Lords shewing mercie unto thousands but the devils expect no mercie And againe seeing this commination is specially made to terrifie wicked parents it can no wayes concerne the Devill to whom the law was not given but unto men 3. Hugo de S. Victor giveth this reason why children are punished for the sinnes of their fathers because they are Sicut aliquod membrum ipsorum quia in ipsis malefactoribus quo dammodo erant seminaliter peccabant They are as a part of them because they were in seed in the malefactors themselves and so in a manner sinned in them Contra. But the Prophet saith the same soule that sinneth shall die the children being but yet in the loynes of their fathers as the tree in the seed had no soules therefore then could they not sinne 4. Some doe reconcile this law and that other Deut. 24. where it is said that the fathers shall not be put to death for the children nor the children for the fathers after this manner that there a rule is given for the proceedings in civill judgement that one shall not suffer for another but this is understood of Gods judgement
before whom all are held as guiltie and who prescribeth no law to himselfe Acacius Contra. But this solution is not sufficient for Ezechiel which saith the same soule that sinneth shall die speaketh also of the judgements of God which should not be inflicted upon the children for the fathers Ex Simler 5. Cajetane giveth this solution Although God in the law command that the sonnes should not bee put to death for the sinnes of the fathers Ipse tamen qui creator conservator Dominus est unicuique nemini facit injuriam c. Yet he that is the Creator preserver and Lord of every mans life doth no man wrong if he temporally chastise the sonnes c. His reason dependeth upon Gods right and power which hee hath over every mans life that as he gave it so he doth no wrong to take it away at his pleasure Contra. But the Lord saith by the Prophet Ezech. 18.32 I desire not the death of him that dieth Now if there were no other cause why the Lord should punish the children of the wicked in taking away their life but the will and pleasure of God the Lord should seeme to desire the death of men contrary to that saying of the Prophet 6. Procopius giveth this exposition that God threatneth to punish the posteritie of the wicked ut parentes à peccandi licentia retraheret to withdraw the fathers from sinning parentes non tam dolent sua morte quà m liberorum prasertim si his fuerint authores mortis Fathers doe not so much grieve for their owne death as for the death of their sonnes especially if they were the cause of it Contra. This is true that the punishment of the children redoundeth to the parents but this is not all that by this meanes the fathers should bee drawne to repentance for although their children be neere them yet they are neerer to themselves and their owne punishment would much more move them 7. There remaine two most usuall expositions the first is that temporally sonnes may be chastned for their fathers but not eternally for aeternaliter quilibet punitur pro malo quod egit c. For eternally every one shall be punished for the evill which he doth himselfe Tostat. quaest 5. So also Thomas Si loquimur de poena qua habet rationem medecina c. If we speake of that punishment which is by way of medicine we may be punished for another Such are all temporall and bodily corrections they are medicinall and tend to the good of the soule and the sonne quantum ad animam non est res patris in respect of his soule is not any thing of his father but in respect of his body Sic Thom. 1.2 quaest 87. artic 8. Contra. Although this exposition be sound and true yet it doth not fully take away the doubt moved before 1. For the Prophet Ezechiel also speaketh of temporall punishment namely of captivitie which the sonne should not beare for the father 2. And this place is rather understood of eternall punishment than temporall which the sinne of Idolatrie deserveth Simler 3. And the phrase here used visiting the iniquitie of the fathers upon the children sheweth that the Lord speaketh rather of penall judgements which should bee inflicted upon the sonnes of the wicked than of medicinall corrections 4. And Augustine further urgeth this reason that if it bee understood of temporall chastisement as of captivitie then non solum odio haebentibus sed diligentibus se redderet peccata c. God should not onely render the sinnes to those that hate him but to those that love him for Daniel and the three children and Ezechiel with other righteous men went into captivitie Sic Augustin quaest 14. quaest veter novum Testament 8. There remaineth the second common and received sense of these words which most of the fathers thus understand that the Lord will visite the iniquitie of the fathers upon the children if they also continue in the wicked race and follow the evill example of their fathers as Hierome Ideo iniquitates eorum portaverunt quia imitatores eorum in nequitia extiterunt Therefore rhey doe beare the iniquitie of their fathers because they did imitate them in their wickednesse Hieron in oration Ierem. Some agreeing in generall with the rest that it is to be expounded of the wicked children of wicked parents yet doe understand it of originall sinne which is properly called the sinne of the fathers because they received it from them which is punished in unregenerate children of the wicked but is pardoned in those that are regenerate To this purpose Gregor lib. 15. Moral cap. 22. Contra. But originall sinne is extended further than to the third and fourth generation which are here mentioned therefore it is not like the Lord meaneth that sinne Ex Simler Some will not have this place at all understood of the sinnes of the fathers but of the children onely qui peccant sicut patres which sinne as their fathers did But as Tostatus well argueth against this assertion This were not to punish the sinnes of the fathers in the children Sed peccatorum filiorum malorum in seipsos but of the wicked sonnes in themselves Tostat. quaest 5. Therefore the former exposition is currant to expound these words of the sinnes of the children which they learned of their fathers Quia patrum extiterunt aemulatores haereditario malo de radice in ramos crescente They are punished because they ded emulate their fathers this hereditarie evill growing from the root into the branches Hieron in Ezech. cap. 18. So also Augustine Ex eo quod addidit qui me oderunt c. In that he addeth which hate me it is understood that they are punished for the sinnes of their fathers Qui in cadem perversitate parentum perseverare voluerunt Which would persevere in the same perversitie of their fathers August cont Adimant cap. 7. Gregor Quisquis parentis iniquitatem non imitatur nequaquam ejus delicto gravatur Hee that imitateth not the iniquitie of his father is not burdened with his sinne lib. 15. moral cap. 22. Chrysostome Si nepos secutus fuerit vias patris avi sui c. If the nephew doe follow the wayes of his father and grandfather thou wilt render unto them to the third and fourth generation Chrysost. homil in Psal. 84. Super illa non in aeternum irasceris c. Severus Therefore it is added Of those that hate me Vt apertum fiat non ob parentum peccata sed ob illorum odium adversus Deum eos puniri That it may bee manifest that they are not punished for their fathers sinne but for their owne hatred against God Ex Lippoman Diodorus In eisdem peccatis persistentes just as poenas exolvetis Persisting in the same sinnes you shall pay just punishment Rabanus Peccata patrum iniquorum non redundant ad filios si eorum imitatores in malo non fiant The sinnes of the wicked
that doth evill 3. To provide by other holesome positive lawes agreeable to the times and places to governe the people in all equity as it is said in the Proverbs By 〈◊〉 Kings reigne and decree justice Prov. 8. vers 15. Contrary hereunto are first negligence in government either in not prescribing good lawes to the people as the Kings of Judah offended herein that removed not the hill Altars or in not defending the innocent as Ahab suffered Iezabel to put innocent Naboth to death or in not punishing the transgressors of Gods law at all or not according to the quality of their sinne as Eli failed herein in being remisse toward his sonnes being then the Judge of Israel 2. Tyranny either in commanding unjust things as Saul did to his servants to kill David in his owne house 1. Sam. 19.11 or in sparing to punish the offenders as Saul in saving Agag alive 1. Sam. 15. or in punishing beyond the quality of the offence as Saul did for a small or no offence put the Priests to death 1. Sam. 22. 3. Pastors and Teachers are also spirituall fathers whose office is 1. Faithfully and diligently to teach the people found doctrine as S. Paul saith I kept backe nothing that was profitable but have shewed you and taught you openly and throughout every house Act. 20.20 2. To exercise with a fatherly clemency the discipline of the Church as S. Paul did in excommunicating the incestuous young man 1. Cor. 5. Contrary hereunto are 1. Negligence in teaching 2. Then insufficiency to teach for such cannot discharge the duty of spirituall fathers both these are touched by the Prophet Isay 56.10 The watchmâ—n are all blinde they have no knowledge they are all dumme dogs they cannot barke they lye and sleepe and delight in sleeping 3. Teaching of unsound and corrupt doctrine of such the Apostle saith If any man preach unto you otherwise than that which you have received let him be accursed Galath 1.9 4. The negligent administration of the Ecclesiasticall government as our Saviour reproveth the Scribes and Pharisies for wresting the Commandements of God to observe their owne traditions Mark 7.9 4. Masters are also fathers of their family and servants their duty is 1. To require of their servants such things as are equall and just and not beyond their power or strength Luk. 17.8 2. To provide for them food and raiment and other necessaries Prov. 31.21 Shee feareth not the snow for her family for all her family is cloathed with double 3. To governe the family and order them with discretion and to watch over them by domesticall discipline Prov. 31.27 She overseeth the wayes of her houshold and eateth not the bread of idlenesse Contrary hereunto are 1. To command hard and cruell service as Sampson being a servant to the Philistims was forced to grinde in the prison house Iudg. 16.21 2. To defraud them of provision or maintenance in sicknesse or in health as the Amalekite did which left the poore Egyptian being sicke in the field 1. Sam. 30.13 3. To be cruell and immoderate in correction unto them Balaam was reproved for his cruelty toward his beast a much greater fault it is for masters to bee too sharpe toward their servants 5. The elder sort and ancient must goe before the younger 1. In example of good life Prov. 16.31 Old age is a crowne of glory if it be found in the way of righteousnesse 2. In good counsell Iob 32.7 I said dayes shall speake and the multitude of yeeres shall teach wisdome Contrary hereunto are 1. Evill and light counsell in the elder sort wherein Iobs friends offended all but Elibu Iob 32. 2. Evill example in life and manners as Cham gave an evill example to Canaan his sonne in deriding his fathers nakednesse 3. Neglecting of the younger sort and letting them run their owne course without any admonition or direction as Gen. 19.4 both young and old in Sodome came together and beset Lots house Vrsin Duties peculiar to inferiours 1. HEre is required reverence both internall in acknowledging and approving the divine ordinance in appointing of superiours and testifying the same by externall obeisance as David reverenced and respected Saul because he was the Lords anointed his heart smote him for the cutting off the lap of Sauls garment he indured not to offer unto him the least indignity 2. Love must be joyned with reverence for one cannot truly and heartily reverence those whom they love not As S. Paul testifieth of the Galathians that if it had beene possible they would have plucked out their owne eyes and given them unto him Galath 4.15 3. Obedience must be yeelded in all lawfull things and that willingly as S. Paul would have servants obedient to their masters in singlenesse of heart as unto Christ Ephes. 6.5 4. Thankfulnesse for benefits received from the superiours as the Egyptians said unto Ioseph Thoâ— hast saved our lives Gen. 27.25 5. We must also beare with the infirmities of superiours such as may be tolerated without Gods dishonour and directly impugne not the law of God as Ecclesiasticus well admonisheth chap. 3.13 My sonne helpe thy father in his age c. and if his understanding faile have patience with him and despise him not when thou art in thy full strength Contrary hereunto are 1. Not to yeeld due reverence unto superiours in word or in deed as therefore S. Paul excused himselfe by his ignorance because he had called the high Priest painted wall Act. 23. 2. To hate them especially in respect of their office as the Witch at Endor hated Saul for expelling of Witches and Southsayers 1. Sam. 28.9 Or to love them more than God and to extoll them above their desert as the people that said Herods voice was the voice of God and not of man Act. 12. 3. To refuse to obey them in lawfull things as the Reubenites refused to goe with Deborah and Baruch to battell Iudg. 5.15 Or to obey only in shew as the sonne that said he would goe worke in his fathers vineyard and did not Matth. 21.30 Or in rebelling against them as Abshalom did against his father or in obeying them in things unlawfull as Doeg at Sauls commandement killed the Priests or in refusing to helpe and aid them as the men of Succoth refused to give bread unto Gedeons army Iudg. 8. 4. To be unthankfull unto them is another transgression as Pharaohs Butler was unto Ioseph that was his keeper and comforter in prison Genes 40. 5. And to lay open their infirmities not hiding and covering them as Cham did his fathers nakednesse Genes 9. or to flatter them as Tertullus the Orator commended Felix government beyond his desert Act. 24.3 Duties common both to Superiours and Inferiours 1. Here is commanded generally in all justice and prudence to give and yeeld unto every man that which belongeth to his place as when S. Paul had described the duty of servants toward their masters he saith likewise unto Masters
true sense of the law given them by Moses which allowed lawfull warre to be made Therefore Christs meaning cannot be that evill and injuries can no way be resisted 2. It must be considered that Christ here speaketh unto private men not unto Magistrates that they were not to seeke revenge which belonged unto the rulers and governours 3. Our blessed Saviours meaning is to restraine mens corrupt affections and grudges in seeking revenge and to exhort them to patience for according to the very letter our Saviour himselfe did not performe this precept for being smitten with a rod he did not turne the other cheeke but answered for himselfe Ioh. 18.23 So also did S. Paul when the high Priest commanded him to be smitten on the face Act. 23. 2. S. Paul would not have Christians to goe to law one with another 2 Cor. 6. much lesse it is lawfull to make warre Answ. S. Paul simply findeth not fault with their going to law but because they one convented another before Heathen Judges and for that they were impatient of wrongs and would put up nothing one at anothers hand 3. Our Saviour biddeth Peter to put up his sword adding further that they which take the sword shall perish with the sword Matth. 26.52 Answ. It is plaine that our Saviour speaketh of the private use of the sword not of the publike in lawfull battell when as the souldier doth not take the sword into his hand by his private authoritie but it is committed unto him by the commandement of the Magistrate 4 The parable of the tares is objected which our Saviour would have grow untill the time of harvest Answ. The end and scope of this parable must be considered which is to shew the state and condition of Christs Church in this world that therein the wicked and hypocrites are mixed among the faithfull and so it shall bee till Christ shall come in the end of the world to purge his floore and take away all the chaffe for otherwise if it were not lawfull to take away the evill there should be no place neither for Civill nor Ecclesiasticall discipline and so Saint Paul should have beene contrarie to his master who willed the incestuous young man to bee excommunicate 1 Cor. 5. and so the tares to bee weeded out of the corne 5 The Apostle saith The weapons of our warfare are not carnall c. 2. Cor. 10.4 we must not then use carnall and outward weapons Answ. 1. The Apostle speaketh there onely of such weapons which wee are to use against spirituall evils which indeed are onely spirituall not of those which are used against men 2. After the like manner S. Paul saith Christ sent me not to baptize but to preach the Gospell 1 Cor. 2.17 yet he baptized some his meaning is he was not sent chiefly to baptize but to preach so the chiefest armour of Christians are spirituall but they may use carnall and externall also Simler But now on the contrarie side that it is lawfull for Christian Magistrates to wage battell it may be thus shewed by the authoritie of the word of God 1. Deut. 20. there are divers lawes prescribed whom they shall make choice of to go to warre how they should be exhorted by the Priests and other orders are there expressed which had beene superfluous if it were a thing simply unlawfull to enterprise warre 2. In the new Testament when the souldiers came to Iohn to know of him what they should doe he biddeth them not to lay aside their weapons or to forsake their calling but not to doe wrong and to be content with their wages Luk. 3.14 Wee read in the Gospell of a Centurion that beleeved in Christ Matth. 8. and in the Acts of a Centurion converted by Saint Peter Act. 10. who retained that office and calling still 3. Further seeing it is the office of the Magistrate that beareth not the sword for nought to take vengeance on him that doth evill Rom. 13.4 And it may fall out that not one or two or a few but a multitude may doe evill and commit some outrage who cannot be resisted but by force of armes the Magistrate then is herein to doe his dutie to suppresse the evill and to take vengeance on them 4. But whereas it will be objected that there are no precepts in the new Testament concerning this matter but onely in the old wee answer 1. That it is sufficient that we finde it there for whatsoever is prescribed in the old Testament not repugnant to nor reversed in the new Christians are to receive and obey it was the wicked opinion of the Marcionites and Manichees which rejected the old Testament 2. And the reason why no mention is made in the new Testament of waging of battell and making of warre is for that there was then no Christian Magistrate by whose authoritie warre must be taken in hand And because there was then no such civill power in the Church the Lord gave unto his Apostles an extraordinarie power in punishing the wicked as S. Peter did strike Ananias and Sapphira with sudden death Act. 5. So they needed no schooles then because they were furnished with extraordinarie gifts of the Spirit but now they are needfull those extraordinarie gifts being ceased and so it is necessarie now that the Magistrate should use the materiall sword that spirituall sword of vengeance which the Apostles had being now no more exercised 5. Briefly somewhat shall be added here what conditions are required and ought to concurre to make just warre which are these three 1. By whose authoritie 2. Upon what occasion 3. In what manner warre must be taken in hand 1. Warre must not be attempted without the authoritie of the Magistrate for he beareth the sword Rom. 13.4 If the examples of Sampson and Abraham be objected for the first we answer that hee was moved by the Spirit for the second that he was no private man or subject to any other but free and at his owne command beside he was not without the direction of Gods Spirit And further if a true man shall defend himselfe against a theefe by the sword or a Citie being suddenly besieged or invaded of the enemie the Magistrate being absent in these cases it is lawfull to use the sword because though in particular they have not the expresse consent of the Magistrate yet in generall the lawes permit that it shall be lawfull for every one in such desperat cases to defend themselves 2. The causes of just warre are these three 1. When as any battell is enterprised by the speciall Commandement of God as Saul was sent against Amalek 2. To rescue and recover such things as are unlawfully taken away as David pursued the Amalekites that had burned Ziklag and carried away their goods and their wives and redeemed them againe 1 Sam. 30. 3. To deliver the oppressed and to bridle the insolencie and crueltie of the wicked as Abraham followed after the foure Kings that
had taken Lot prisoner and delivered him out of their hands Gen. 14. 3. The manner also must bee considered that although the cause of warre be just yet that it be not rashly set upon but all other meanes must first be tried as Ezekiah before he would by force resist the King of Assyria sought to have pacified him by paying a certaine tribute 2 King 18.14 So the children of Israel before they assaulted their brethren the children of Benjamin by open warre because of the wickednesse of the Gibeonites committed against the Levites wife first required of them that those wicked men might be delivered into their hands which when they wilfully refused then they resolved to set upon them Iudg. 20.13 Ex Simlero 4. Confut. Against the Romanists that make difference betweene counsels and precepts IN the next place the Romanists are to bee dealt withall and here commeth first to be examined that assertion that whereas we affirme that even in this Commandement Thou shalt not kill that dutie of charitie is prescribed even in loving our enemies they affirme that this is no precept which we are bound to keepe but a counsell of perfection and a worke of supererogation Thom. Aquin. 2.2 qu. 25. art 9. Contra. 1. This derogateth from the authoritie of Christ to say that he gave counsell to his Disciples and did not by his authoritie command them 2. Seeing all the duties of charitie are required by the law for love is the fulfilling of the law it followeth that even this dutie also in loving our enemies is enacted by the law and not left free 3. Our Saviour adding further as a reason hereof that ye may bee children of your Father which is in heaven sheweth that wee cannot otherwise bee the true children of our heavenly Father unlesse we be like him herein even in loving of our enemies then it will follow that it is not a counsell of conveniencie but a precept of necessitie Ex Bastingio See more of this popish distinction of counsels and precepts Synops. Centur. 1. err 84. 5. Confut. Against the Popish distinction of mortall and veniall sinnes ANother assertion of the Romanists here to be taxed is that anger si sit talis motus ut deducatur ratio est peccatum mortale c. If it be such a motion as that the reason is drawne to consent it is a mortall sinne Si usque ad consensum non pervertitur ratio est peccatum venidle c. But if reason be not perverted to consent then it is a veniall sinne but if it bee not a mortall or deadly sinne in the nature and kinde thereof as is murther and adulterie then although there be a consent it is no mortall sinne Sic Thom. in opuscul This distinction of sinnes veniall and not veniall in their owne nature in respect of the greatnesse or smalnesse of the sinne is not to bee admitted for these reasons 1. In the respect of the nature of sinne which of it selfe deserveth death Rom. 6.23 The wages of sinne is death and sinne is the transgression of the law 1 Ioh. 3.4 and every transgression of the law is under the curse Galath 3.10 2. In respect of the infinite Majestie of God which to violate can bee no veniall sinne of it selfe considering also the perfect and absolute righteousnesse of God which cannot abide the least blemish or imperfection therefore in regard of the perfect righteousnesse and infinite Majestie of God no sinne committed against God can in it selfe bee veniall 3. And concerning this motion and passion of anger even when it is sudden and unadvised though there bee no further purpose or intendment to hurt it is guiltie of judgement Matth. 5.22 Where by the way it shall not bee amisse to note the difference here betweene Thomas Aquin and Bellarmine for Thomas holdeth this anger here spoken of to bee a deadly sinne in that he saith He that is angrie with his brother shall be guiltie of judgement it must be understood dâ— matu tendente in nocumentum c. of a motion tending to hurt where there is consent and so that motion is deadly sinne Sic Thomas in opuscul Ex Lippoman But Bellarmine affirmeth that this is a veniall sinne and so deserveth not everlasting damnation because hell fire is onely due unto the last to call one foole Bellarm. lib. 1. de purgator cap. 4. Contra. 1. Every mortall sinne deserveth damnation but in Thomas Aquins judgement as is shewed before this anger here spoken of is a mortall sinne Ergo. 2. The naming of hell fire onely in the last place sheweth not a divers kinde of punishment from the rest but a divers degree of punishment for otherwise judgement in Scripture â—s taken for damnation as Psal. 143.2 Enter not into judgement with thy servant for no flesh is righteous in thy sight So Rom. 2.1 In that thou judgest another thou condemnest thy selfe Here to judge and condemne are taken for all one to be culpable then of judgement is to bee guiltie of damnation 4. Yet we admit this distinction of veniall and mortall sinnes if it be understood not in respect of the nature of sinne but of the qualitie of the persons for unto those that beleeve all sinnes are veniall and pardonable through the mercie of God Rom. 8.1 There is no condemnation to those that are in Christ Iesus but to the wicked and unbeleevers all their sinnes are mortall Rom. 6.23 to them the stipend and wages of sinne is death See more also hereof Synops. Papis Centur. 4. err 6. 4. Morall observations 1. Observ. Not to be hastie to anger THou shalt not kill Our blessed Saviour expounding this Commandement Matth. 5.22 sheweth that even hee which is angrie unadvisedly transgresseth this precept which may bee a caveat unto furious cholerike and hastie men that they should bridle their intemperate affections and not give place to rage for as Chrysostome saith Si concedatur licentia irascendi datur causa homicidii faciendi If libertie be granted unto anger even cause many times will bee given of murther But if any man shall say when hee is angrie with a man for railing and reviling that hee is angrie with his sinne let him consider that when he heareth the name of God blasphemed he is not so much moved which sheweth that he is angrie in respect of his owne name and person which is called in question and not simply for the sinne Simler 2. Observ. The challenging of one another into the field forbidden ANd if it be simply unlawfull to kill then let such looke unto it that take it to be their honour and estimation to challenge one another into the field whereupon often ensueth murther for we have otherwise learned in the Scriptures Omnem cupiditatem seipsum ulciscendi vetitam esse That all desire for a man to revenge himselfe is unlawfull Simler For such doe usurpe the Lords office The Wise-man saith Say not thou I will recompence
preserving and saving the goods of another as Iacob carefully kept Labans sheepe enduring both the frost of the night and the heat of the day Genes 31.40 Contrarie hereunto are 1. unfaithfulnesse in having no care to save the goods of another such a one is the unfaithfull Steward in the Parable that was accused for wasting his masters goods Luk. 16.1 2. Idlenesse and negligence the idle and slothfull S. Paul calleth inordinate walkers and giveth this rule concerning such that hee which would not worke should not â—at 2 Thess. 3.10 Now it will bee here objected that this vertue of Fidelitie belongeth unto the fifth Commandement as it is before rehearsed among the duties there prescribed and therefore appertaineth not to this place The answer is that the same vertue in respect of divers ends and offices by the which vertues are distinguished may bee referred to sundrie Commandements and so the grace and gift of faithfulnesse as it concurreth with obedience and dutie to Superiours belongeth to the fifth precept but as it respecteth the preserving of anothers goods and substance it hath the proper place here 3. Liberalitie is commanded which is a franke and voluntarie collation or bestowing of ones substance upon those which want discerning discreetly to whom where when and how much to give such an one was Iob Who did not eâ—t his morsels alone c. hee did not see any perish for want of cloathing c. Iob 31.17 19. Contrarie hereunto are 1. Sparing niggardlinesse such as was in Nabal that would afford nothing to David in his necessitie 2. And vaine prodigalitie such as was in the prodigall child Luk. 16. 4. Hospitalitie is a kinde of liberalitie which is especially extended to and exercised towards stranger and chiefly such as are exiled and banished out of their owne countrie for the Gospell and the truth sake for this vertue is Lot commended Heb. 13.2 Contrarie hereunto is inhumanitie toward strangers such was the crueltie of the Egyptians toward the Israelites that sojourned among them 5. Frugalitie joyned with parsimonie is a vertue also hitherto belonging which is a thriftie saving of such things as God sendeth and a provident employing of them to some profit whereby one is made more able to give and to shew his liberalitie for frugalitie and parsimonie are the two upholders and maintainers of true liberalitie for without frugalitie liberalitie will degenerate into niggardlinesse and without parsimonie into prodigalitie Of this frugalitie and parsimonie our blessed Saviour gave example when hee commanded after hee had fed the multitudes in the wildernesse that the broken meat should bee reserved and kept Mark 8. Contrarie hereunto are 1. Undiscreet wasting of the goods and unnecessarie liberalitie or rather superfluous prodigalitie as in Herod that promised if it were to the one halfe of his kingdome for a pleasing and wanton dance Mark 6. and the diseased woman had spent all shee had upon Physitians and was never the better Mark 5.26 2. And niggardly sparing when there is necessarie cause of spending as hee that pincheth his owne bellie and defraudeth his owne soule Ecclesiast 4.8 And such an one was that miserable man that Ambrose speaketh of Cui si quando â—vum appositum esset conqueri solebat quod pullus occisus esset Who if an egge were set before him would complaine that a chicken was killed lib. de Naboth cap. 2. hee could not affoord himselfe an egge to eat 3. Places of Controversie 1. Controv. and Confut. Against the Anabaptisticall communitie THou shalt not steale This precept overthroweth that error which first among the Heathen was maintained by Plato that all things among men ought to bee common the same also was held by the Heretickes called Apostolici and in these daies by the Anabaptists for if there were a communitie of goods then no man should have a propertie in any thing and so there could not bee any theft this law then maintaineth every mans peculiar and severall right and interest in that which hee hath First their objections shall bee answered that labour to have a communitie 1. Object The Apostles had all things common in Ierusalem Act. 2.44 Answ. 1. That custome was then both easie because they were few and necessarie for if they had not sold their possessions and so made the use common they by violence should have been stripped of them now there is neither the like facilitie nor necessitie 2. That communion was voluntarie not imposed upon any for it was in their choise whether they would sell their possessions or not as Peter saith to Anâ—â—ias Act. 5.4 After it was sold was it not in thine owne power Vrsin 3. Neither were all things common among them they had some things private and peculiar to themselves as Mary had her proper house and dwelling in the citie Act. 12.12 Simler 4. Beside this was not the generall custome of the whole Church for in Achaia and Macedonia there was gathering made for the Saints at Ierusalem it was then particular for that place and peculiar to that time therefore a generall rule for all times and places cannot bee taken from thence Simler 5. Neither were then things so indifferently common as that every man might take what hee would but the things in common were distributed according as every one had need Act. 5.35 2. Object Christ saith to the young man Mark 10.21 Goe and sell all that thou hast and give to the poore Ergo wee must doe the like Answ. 1. That was a personall precept and belonging to those times So the Apostles did leave their parentâ— and their houses but wee are not commanded now to doe the like Simler 2. Beside our Saviour so said to shew how farre hee came short of the perfection of the law and to humble him that thought so well of himselfe 3. Further our blessed Saviour saith not make thy goods common but give unto the poore which are two divert things Vrsin 3. Object The Apostle saith All things 〈◊〉 yours 1 Cor. 3.21 Ergo all things ought to bee common Answer 1. The Apostles meaning is that all things were ordained for their good whether life or death things present or things to come 2. Hee speaketh not of a common possession of all things in right but that they are common in use they had jus ad rem non jus â—nre right to the thing not in the thing Vrsin Now on the contrary that it is lawfull for Christians to retaine a severall right and propertie in those things which they possesse it may thus appeare 1. The Scripture alloweth contracts as buying and selling as Abraham bought a buriall place of Ephron Gen. 23. David the threshing floore of 〈◊〉 2. Sam. 24. but there can be no such contracts ubi non sunt distincta rerum dominia where there are 〈◊〉 distinct properties in things And if they shall object that these examples of the old Testament belong not unto us wherein they shew their blasphemous error seeing the
Thom. in opuscul 2. Observ. Not to conceale the truth whether publikely or privately AGaine it is a kinde of false witnesse as is shewed before when the truth is concealed either publikely or privately as when one suffereth his neighbour to be overcome in judgement when hee by his testimony might deliver him As to this purpose may be applied that saying of the Wise-man Prov. 24.11 Deliver those that are drawne to death and wilt thou not preserve them that are led to be slaine And of this kinde is that usuall negligence and oversight of men that privately doe not one tell another of their sinnes which duty is reproved by the law Levit. 19. Thou shalt not hate thy brother in thine heart but thou shalt plainly rebuke thy neighbour and suffer him not to sinne He then which seeth his brother sinne in drunkennesse prophanenesse swearing or howsoever else and holdeth his peace therein offendeth against the rule of charity and is found before God to be an hater of his brother Augustine useth this fit similitude Si hominem videres ambulare incautum in tenebris ubi tu put cum esse scires taceres qualis esses c. If thou shouldest see a man walking in the darke without taking heed where thou knowest there is a pit and holdest thy peace what manner of one wouldest thou shew thy selfe Pracipitat se quis in vitia sua c. One casteth himselfe headlong into vice and vaunteth himselfe in thy hearing of his evill doing and yet thou doest praise him and smilest to thy selfe c. August in Psal. 49. Upon the tenth and last Commandement 1. The questions discussed QUEST I. The last precept Thou shalt not covet whether two or 〈◊〉 THou shalt not covet c. 1. Some thinke that this Commandement is to be divided into two and the first to restraine the concupiscence and desire of anothers wife the other the coveting of such things which doe belong unto him which are either moveable or immoveable things the moveable are of two sorts either the things with life and them either reasonable as his man servant his maid servant or unreasonable as his oxe or asse or without life as his goods his immoveable are his house lands possessions Of this opinion is August lib. de 10. chord cap. 9. to whom consenteth Thomas Aquinas and Tostatus and it is the received opinion among the Romanists and some other as Pelargus Osiander Pellican Their reasons shall first be examined 1. Thomas useth this reason Because there are but three Commandements in the first table there must be seven in the second to make up the number of ten And that there are but three in the first table he would prove by the subject or matter of the Commandements which concerne our duty to God which is three-fold Diligenti Deum tria necesse est facere He that loveth God must performe three things 1. Quòd non habeat alium Deum He must have no other God 2. He must honour him therefore it is said Thou shalt not take in vaine c. 3. Libenter quiescat 〈…〉 He must rest and settle himselfe in God therefore it is said Remember thou keepe holy c. Answ. 1. Thomas here omitteth one principall duty which is the internall 〈◊〉 of God for it is not enough to know who is to be worshipped which is prescribed in the first precept Thou shalt have no other Gods but after what manner he will be worshipped that is by a spirituall and internall worship as our blessed Saviour saith Ioh. 4.21 God is a spirit and they that worship him must worship him in spirit and truth This manner of Gods worship is prescribed in the second Commandement Thou shalt make to thy selfe no graven image c. 2. Wherefore thus rather may the 〈◊〉 toward God be distinguished his worship is either internall or externall the internall sheweth who is to be worshipped in the first precept and how that is spiritually in the second precept The externall is either private in the confession of Gods name in the third precept or publike in keeping of his Sabbaths Vrsin 2. Lyranus thus reasoneth Those things which are so divers that one may be covered and not the other belong not to one precept Aliquis habens pronitatem ad 〈◊〉 non habeâ—â— ad alterum One may have a pronenesse and aptnesse to one and not to another as he may covet his neighbours wife and not covet any of his beside therefore these two kindes of covetings belong not to one precept Answ. 1. This reason may be retorted for so one may be guilty of idolatry and false worship who yet holdeth but one Cod and therefore by this reason the two first precepts which they confound and make but one which divide the last must be distinguished 2. Though in particular he that coveteth a mans wife doth not alwayes covet his oxe or asse yet in generall he coveteth that which is another mans for his wife is properly his as any thing that belongeth unto him therefore the proposition will be denied that the coveting of that which is not joyned with the coveting of another thing belongeth not to the same precept for one may covet a mans house and ground that coveteth not his oxe or asse as Ahab did that desired Naboths vineyard and so by this rule as many particular things there are which may be severally coveted so many particular precepts there should be of coveting 3. Tostatus thus argueth Sicut se habet actus ad actum c. As one act is to another the like respect hath one concupiscence to another but the act of adultery and theft are divers and belong to two divers precepts therefore so should the divers concupiscence tending to those divers acts be divided into two precepts Answ. The argument followeth not because the acts of adultery and theft are forbidden in two divers precepts therefore the concupiscences tending thereunto should for there is difference betweene the conception of sinne and the birth and perfection thereof when sinne is brought forth and perfited then it appeareth of what kinde it is but being yet in the body or in the seed it cannot be so distinguished as darnell and corne being but yet in the grasse cannot bee so well discerned Beside another difference is because the externall acts of theft and adultery differ in the quality of the sinne and oâ—e is more hainous than another and deserveth a greater punishment and therefore the precepts are fitly distinguished but the like difference of quality and punishment cannot be made in the originall and first concupiscence where the will hath not yet assented 4. Pelargus addeth this reason Duo sunt principia concupiscentiae c. There are two beginnings or occasions of concupiscence one internall the other externall the Apostle calleth them the concupiscence of the flesh and the concupiscence of the eye 1. Ioh. 2.16 therefore they are distinctly to be prohibited Lyranus also saith
concupiscence is not sinne whose objections were these 1. Object Such things as are naturall are not evill but concupiscence is naturall therefore it is not evill nor consequently sinne Answ. This argument must be answered by a distinction for by naturall here may be understood that which was made naturall in man by creation before his fall and so the proposition is true but the assumption is false for inordinate concupiscence and appetite was not in man before his fall or it is taken for that which is now incident to mans corrupt nature since his fall and so the assumption is true but the proposition false 2. Object Even in our nature as it now standeth corrupt the appetite or desire to such things as tend to the conservation of nature and to decline and shun the contrarie are not evill but such is the concupiscence to meat and drinke and such like Ergo. Answ. 1. Such motions and appetites of themselves are not evill as they are naturall motions but if they be inordinate motions and exceed a just measure they are evill as to have an immoderate desire to meat or drinke For as it was naturall in Eve to desire to eat of the fruit of the tree yet to desire it against the Commandement of God was evill so is it with these naturall motions if they bee immoderate and inordinate they are evill 2. There are other concupiscences beside these which are neither naturall nor tending to the conservation of nature as coveting another mans house or wife c. which can have no such excuse or pretenâ—â— 3. Object That which is not in mans power to avoid is no sinne but not to covet is not in mans power Ergo it is no sinne Answ. 1. The proposition is false for sinne is not measured by the necessitie or libertie of nature but by the disagreement which it hath with the will of God 2. When God first printed the law in mans nature before his fall then were the precepts of God given unto man in his power to keepe though man by his voluntarie corruption hath lost his power and libertie yet God forgoeth not his power and right of commanding 4. But that concupiscence is sinne it is both evident by this law that would not forbid it unlesse it were sinne and by the Apostle who useth the same argument I had not knowne sinne but by the law for I had not knowne lust except the law had said Thou shalt not lust Rom. 7.7 Vrsin 2. Confut. Against the Papists that denie concupiscence to be sinne in the regenerate SEcondly the Papists are herein Semipelagians who generally affirme and hold that concupiscence remaining after baptisme is not properly sinne nor forbidden by commandement Rhemist 〈◊〉 Rom. 6. sect 6. So was it decreed in the Tridentine Synode that concupiscence non est vere proprie peccatum in renatis is not verily and properly a sinne in the regenerate but that it is so called quia ex peccato est in peccatum inclinat because it commeth of sinne and inclineth to sinne Session 1. cap. 1. They object thus 1. Object Sinne maketh men guiltie before God of eternall death but the regenerate are not guiltie of eternall death therefore concupiscence in them is no sinne Answ. 1. By this reason there shall bee no sinne at all in the regenerate for there is no condemnation at all to them that are in Christ Jesus 2. Neither concupiscence nor any sinne else shall condemne the regenerate but that is not because concupiscence is no sinne but that both it and all other sinnes are pardoned in Christ and so not imputed 2. Object Originall sinne is taken away in Baptisme therefore concupiscence in the regenerate is no sinne Answ. Originall sinne is not simply taken away in Baptisme but onely quoad reatum in respect of the guilt and as the Schoolmen say it is taken away formally in Baptisme but not materially There are two things to be considered in originall sinne the disagreement or repugnancie which it hath with the law of God and the guilt of the punishment This latter way originall sinne is remitted and released in Baptisme it shall never be laid unto the charge of the faithfull as S. Paul saith Who shall lay any thing to the charge of Gods chosen Rom. 8.33 But the other remaineth still in Gods children as S. Paul confesseth of himselfe Rom. 7.23 I see another law in my members rebelling against the law of my minde but yet though it remaine and have a being in the faithfull it doth not reigne in them as the same Apostle exhorteth Rom. 6.12 Let not sinne reigne in your mortall bodie 3. But that concupiscence is sinne in the very regenerate it is evident by this precept Thou shalt not covet which commandement is given generally to all both the regenerate and unregenerate S. Paul also calleth the rebellion of his flesh which he felt in himselfe being now regenerate the law of sinne Rom. 7.23.25 And the Apostle speaketh to men regenerate when he saith Be renewed in the spirit of your minds Ephes. 4.23 which renovation needed not if concupiscence in them were no sinne 4. But that place of Augustine will bee objected Quamvis insint dum sumus in corpore mortis hujus peccati desideria c. Although while we are in the bodie of this death there be in us the desire of sinne yet if we should give assent to none of them non esset unde diceremus c. dimitte debita nostra we should have no cause to say to our heavenly Father Forgive us our debts c. August epist. 200. Answ. 1. Augustine must be understood to speake of actuall sinnes that if so men had grace never to consent to their concupiscence they should not need to pray for remission of such sinnes 2. And who is there that liveth who sometime is not carried away with concupiscence to give assent unto it So that if Augustine should speake generally of all sinne yet his speech being conditionall if we should give assâ—â— to none of them and that condition being kept of none this proveth not concupiscence not to bee sinne See more of this controversie Synops. Centur. 4. err 16. 3. Confut. That no concupiscence is a veniall sinne in it selfe THirdly Thomas Aquin his assertion commeth here to be examined Not a quòd cupiditas tunâ— est peccatum mortale quando sine ratione c. Note that concupiscence is then mortall sinne when as the things of our neighbours are coveted without reason but when they are reasonably desired it is veniall Thomas in opuscul Contra. 1. This distinction of mortall and veniall sinnes being understood in their sense that some sinnes in the condition and qualitie thereof are mortall some veniall is contrarie to the Scripture which maketh death the wages of sinne Rom. 6.23 that is of all but to the faithfull through Gods grace all sinnes are veniall and shall never be laid unto their charge and so
of little Ashen or Eason in Essex in the house of a worshipfull Knight there dwelling The manner of it was this One Thomas Rugesby a servant of the house with another that was a Retainer and a youth about the age of thirteene yeeres did in the afternoone withdraw themselves into a private chamber taking with them strong Beere Aqua vita Rosa solis Tobacco and shut the doore close that they might be privat and take their fill of drinke without controlement who so excessively and immoderatly distempered themselves with drinke that they in most beastly manner vomited it up againe two of them the servant of the house and the youth were in vomiting strangled and were found dead in the morning the first sitting in his chaire the other lying upon the bed that which they cast up being by the cold of the night frozen to their mouths the third the Retainer was taken up in the morning wallowing up and downe in his vomit and in a manner halfe dead whom they had much adoe to recover This example would not bee forgotten but carefully bee laid up in remembrance that other excessive takers of drinke and wanton abusers of plentie which sinnes doe now every where overflow might receive warning thereby and judge themselves by repentance and leaving their sinne in time lest they be suddenly overtaken by Gods judgements in like manner 8. For stealing Achan may bee an example who for his theft and sacrilege was with throwing of stones put to death and that by the Lords extraordinarie direction in causing him to bee found by lot Ioshâ— 7. 2. For lying the fearefull examples of Ananias and Sapphira would be thought upon who were for that sinne striken with sudden death Act. 5. 10. For coveting of Sara Abrahams wife both Pharaoh King of Egypt and Abimelech King of Gerar were punished of God Gen. 12. and 20. though they were prevented of God and kept from committing adulterie Thus it pleaseth God to exemplifie some that others might take heed But here concerning the temporall judgements in this life these three observations are necessarie 1. That they which are temporally punished are not alwayes to be deemed the worst of all others though it please the Lord to make them examples to others as our blessed Saviour saith of the Galileans whose bloud Pilate mingled with their sacrifice and of those eighteene persons upon whom the tower of Siloam fell in Jerusalem that they were not greater sinners than the rest but except yee repent saith he yee shall all likewise perish 2. God neither punisheth all such offenders in this life for then men would expect no judgement to come neither doth he suffer all to go unpunished lest worldly men might be altogether secure and denie in their hearts the divine providence as the Prophet David saith Psal. 10.13 Wherefore doth the wicked contemne God he saith in his heart thou wilt not regard 3. That they which goe on still in their sinne without punishment should not flatter themselves for there remaineth a greater judgement behind and there is more hope of them which are chastised in this world So the Apostle saith Thou after thine hardnesse and heart that cannot repent heapest unto thy selfe wrath against the day of wrath and the declaration of the just judgement of God Rom. 2.5 The other kinde of judgement is in the next world as the Apostle sheweth 1 Cor. 6.9 Be not deceived neither fornicators nor Idolaters nor adulterers nor wantons nor buggerers nor theeves nor drunkards nor railers nor extortioners shall inherit the kingdome of God and such were some of you but yee are washed but ye are sanctified c. Adde hereunto the like sentence and declaration of Gods judgement upon the wicked Revelat. 21.8 But the fearefull and unbeleeving the abominable and murtherers whoremongers and sorcerers and idolaters and all liars shall have their part in the lake which burneth with fire and brimstone which is the second death This so heavie a sentence there is no way to escape but in being washed from these sinnes by repentance sanctified by newnesse of life and justified by faith in Christ. And thus much of this treatise of the law which by Gods grace I have thus happily finished 3. Questions and doubts discussed out of the rest of this 20. Chapter QUEST I. In what sense the people are said to have seene the voyces which are properly heard and not seene Vers. 18. ANd all the people saw the thunders c. 1. Some thinke that by sight here is understood the hearing because it is usuall with the Hebrewes to take one sense for another Vatabl. But the sight is no more taken for hearing than to heare for the seeing 2. Ambrose referreth it to the understanding Interioris mentis videtur obtâ—tu It was seene by the inward sight of the minde like as our Saviour saith Hee that hath seene me hath seene my Father Iob. 14.9 Ambros. proâ—â—m in Luc. So also Hierome will have it like unto that saying of S. Iohn 1. epist. chap. 1.1 That which we have heard which we have seene with our eyes c. of the word of life Hierom. in Abdiam But seeing Moses speaketh of outward objects of the externall sense as of thunder lightning he meaneth also the sense unto the which such things are objected 3. Ferus thinketh that herein ostenditur oscitantia populi the carelesnesse of the people is shewed who more regarded that which they saw than the voyce which they heard and therefore they are said rather to see than heare But it seemeth that the people well regarded the voyce of God because presently after they desire that Moses might speake unto them and not the Lord any more 4. Procopius thinketh that it is said they saw because of the evidence thereof as if they had seene it with their eyes as it is said Amos 1.1 The words of Amos c. which hee saw c. Deus Prophetarum oculis res subjicit tanta evidentia ac si oculis cernerent c. God doth so evidently set things before the eyes of the Prophets that is their inward sight as though they saw them with their eyes But this was not done in vision as the Lord spake to his Prophets here was a sensible demonstration 5. Augustine therefore thinketh Videre hic poni pro generali sensu tam animi quam corporis That to see is here put for the generall sense both of the minde and bodie because Moses would speake compendiously so we use to say vide quid sonet see what soundeth so also is it taken for other senses as Christ saith to Thomas Because thou hast seene me thou beleevest whereas Thomas touched him Tract 121. super Ioann The reason hereof is Quia visus primatum obtinet in sensibus intermiscetur omnibus Because the sight is the chiefe among the senses it is as intermingled among them all Interlinear And Sensus visus plures rerum differentias nobis ostendit
as here Contra. 1. By neighbour any man whosoever is understood 2. And expresse mention is made here of the will and intention because it is an explanation of the former law Simler 3. Iunius thinketh that not he onely which killeth sed qui conatus est occidere but went about to kill is comprehended in this law as Deut. 19.19 Ye shall doe unto him as he had thought to doe unto his brother Contra. 1. It seemeth by the generall law vers 12. that this constitution is onely for murther committed and not intended onely for such smiting the law speaketh of whereupon death followeth 2. That law given in instance Deut. 19. is touching false witnesses whose false testimonie breaketh out into action into false witnesse bearing so that there is not an intention onely for the false witnesse by his false testimonie acteth as much as in him lieth to take away the life of his brother that place therefore is impertinent to this purpose I approve here rather the judgement of Cajetane Nec describuntur haec intus in animo sed prodeuntia extra in actiones Neither are these things described onely in the minde but proceeding without into action QUEST XLI Of the difference betweene voluntarie and involuntarie murther and the divers kinds of each HEre then there is a manifest distinction of involuntarie and voluntarie murther or killing grounded upon the law of Moses· 1. Involuntarie killing is of two sorts there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chances unlooked for and sudden events as when one shooteth an arrow and killeth one unawares as Peleus killed his sonne being in hunting with him There are beside these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errors and oversights as the father beateth his childe purposing onely to chastise him and hee dieth of that beating a Physition ministreth physick to his patient intending to cure him and doe him good and he dieth of it Borrh. 2. There are likewise two kinds of voluntarie or wilfull murther ex proposito of purpose ex impetu animi in heat or rage These kinde of murthers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquities one may be slaine ex proposito purposely either per insidias by lying in wait when one watcheth for the life of a man and taketh him at advantage as Ioab killed Abner and afterward Amasa they suspecting no such thing so Ismael killed Gedoliah Ierem. 41. Or els per industriam when one of set purpose picketh quarrels and seeketh occasions to provoke a man that he may kill him both these kinds are touched here Tostat. quaest 16. Then one may bee killed in heat and rage when there was no purpose before as Alexander the Great killed Clitus Pelarg. This kinde though not so grievous as the other yet is a kinde of voluntarie killing So there is extant a constitution of Hadrian the Emperour against him qui per lasciviam causam mortis praebuisset which was the cause of anothers death through wantonnesse and riot though there were no enmitie before that such an one should be banished five yeeres Simler QUEST XLII Why the wilfull murtherer was to be taken from the Altar Vers. 14. THou shalt take him from mine Altar 1. This may bee understood either of the Altar of incense which was in the holy place or of the Altar of burnt offring rather which was without the Tabernacle in the Court for thither every one might easily flee that had committed any such offence but to the Arke no escape could be made because there was no entrance thither 2. R. Salomon saith that this is meant even of the Priest that sacrificed at the Altar who after he had finished his service at the Altar might be taken thence and judged by the law as other malefactors and murtherers Which collection of his may be received saving that it is not like they would suffer a murtherous Priest to minister at the Altar 3. But that other conceit of R. Salomon whom Lyranus followeth hath no good ground that he that had killed an Hebrew wilfully might be taken from the Altar as Ioab was but if he had onely killed a Gentile as a Moabite or Ammonite though of set purpose he was not to be taken thence but was privileged by the Altar But the contrarie appeareth that this law forbiddeth all voluntarie and wilfull murther whether of Hebrew or Gentile for it was more to kill a Gentile being free then a Gentile that was a servant or bondman but the master was to die for it if he beat his servant to death so that he died under his hand vers 20. which law must be understood of strangers and aliens that were servants not of Hebrewes for they were not to deale so cruelly with them Levit. 25.38 Iun. much more therefore were they to die if they of purpose killed any free stranger Tostat. 4. If therefore the wilfull murther as well of strangers as Hebrewes be here forbidden then both for the one murther and for the other might they be taken even from the Altar 5. And the reason thereof was this because they which did flee to Gods Altar eum tanquam patronum judicem innocentiae suae implorabani did sue unto God as the patron and Judge of their innocency therefore they therein abusing Gods name were to be expelled thence Gallas QUEST XLIII What manner of smiting of parents is forbidden Vers. 15. HE that smiteth his father and mother c. 1. The very smiting of the father or mother deserveth death although they die not of such smiting Cajetan Iun. as may appeare vers 12. where is directly expressed concerning the smiting of another if hee die then the smiter shall bee put to death Piscator 2. R. Salomon understandeth that this is not meant of every smiting but when upon the smiting â—he effusion of bloud followeth or some scarre or wound is caused But the very smiting of either of the parents sheweth the malice and disobedience of the childe for the which he is worthie to die as Deut. 21.18 the sonne for his stubbornnesse and disobedience was to be stoned to death Indeed for every blow or smiting the childe was not to die if it were done unwittingly or unawares but if it were done of purpose he deserved death 3. And the reason is because of the authoritie of the parents which is the next unto God Simler Deo parentibus non possumus reddere aequalia c. Wee can never make amends unto God and our parents Cajetan As also they seeme not to be worthie of life which are injurious to those by whom they received their life Gallas QUEST XLIV Of the grievous sinne of paricide THough there be no expresse mention here of those that kill their parents yet it followeth necessarily that if it be a sinne worthie of death to smite them much more to kill them 1. This even among the Heathen was counted so hainous a sinne that they thought none so wicked that would commit paricide and therefore Solon
that wise law-maker among the Athenians maketh no mention of paricide nor yet the Romans had any law against such untill the 642. yeare from the building of the Citie which was the 100. yeare before the nativitie of Christ one Publicius Malcolus with the helpe of his servants killed his mother against whom the Citie decreed this punishment that he should be put into a sacke together with a Cocke an Ape a Viper and a Dogge and so cast into the water Tostat. quaest 17. The Egyptians caused such first to be beaten with thornes and then to be burnt with thornes The Macedonians did stone them to death Pelarg. Plato lib. 9. de legibus would have such grievously punished unto death and then to be left unburied 2. It is a like sinne to kill the father as to doe it to the mother yet the father is set before as the more honourable person and fewer examples are extant of those that have killed their fathers than of the other Oedipus is said unwittingly to have killed his father Laius King of Thebes taking him for his enemie But Orestes killed his mother Cliteâ—nestra Agamemnons wife wittingly so did Alcmeon his mother being charged so to doe by his father Amphiaraus being slaine in the Thebane warre to the which his wife perswaded him to goe and therefore being deadly wounded he commanded his sonne to kill her Ninia likewise the sonne of Ninus killed his mother Semiramis after he had carnally knowne her Such beastly examples of paricide Heathen histories afford who not knowing God were without naturall affection and disobedient to parents which were the sinnes of the Heathen Rom. 1.30 Some write that Iudas killed his father and married his mother Tostat. qu. 17. But it is not like that if Iudas had so apparently shewed his wickednesse before that our blessed Saviour would have chosen him to be one of his Apostles QUEST XLV The law of man-stealing expounded Vers. 16. HE that stealeth a man and selleth him or it be found with him c. 1. Some understand if it be found with the buyer that is the man that is stollen be found sold over and delivered to the buyer Oleaster But then there should be a repetition of the same thing for as much was said before and selleth him there cannot be a seller without a buyer 2. Some doe thus expound if it be found that is proved by him that he hath stolen a man So Lyran. Tostat. Vatab Simler and the Latine text expresseth the same sense convictus noxae if he be convicted of the offence But this clause had beene superfluous for this must be understood in all lawes that the offence must be sufficiently proved before it be censured Againe in this sense the law should be imperfect not determining what should become of him that had stolen a man onely and not sold him some say restitution should be made by the like he should give two men for one or give the price of two men But this is no where to be found restitution indeed was to be made in the theft of other things Exod. 22.1 but there was not the like reason for men 3. Therefore the meaning is this that if one steale a man whether he have sold him and delivered him over or if he be found with him as yet unsold in both cases he should suffer death for his malice appeared evidently in the stealing onely that he intended to sell him over Iun. Gallas Osiand So also Lippom. he was to be put to death if the theft were yet found with him propter crudelissimum institutum for his cruell enterprise how much more si desperata fuerit venditi redemptio if being sold he were past redemption 4. By the ancient Romane lawes such men-stealers were condemned to the metal mines by a latter law of Constantine they were to be cast unto the wilde beasts Simler QUEST XLVI The reason why man-stealing was punished by death THe reasons why this kinde of theft in stealing of men was so severely punished with death were these 1. Because man was created according to Gods image therefore in respect of the excellencie and preeminence of the thing that was stolen the punishment ought to be the greater 2. Because by this meanes he that was sold lost his libertie which is as precious as life it selfe and to bring a man into servitude quid aliud quà m sexcentis eum mortibus objicere what was it else than to expose him to an hundred deaths Gallas 3. And beside they could not steale men and sell them to the Israelites but it would bee knowne and therefore it is like that after they had stolen them they sold them over to the Gentiles and so they were in danger that were so sold over to be corrupted in religion and seduced to idolatrie and so drawne away from the service of God and by this meanes be brought into bondage both in soule and bodie Simler The Interlinearie Glosse therefore thus expoundeth diabolo obnoxium fâ—cerit hath sold him that is brought him into the devils service 4. Of this sinne were Iosephs brethren guiltie in selling him over to the idolatrous Egyptians who therein had a vaine perswasion that they were not guiltie of his bloud because they spared his life but in selling him over to bee a slave and that to an idolatrous people as much as in them lay eum è medio sustulerunt they tooke him away as out of the world Gallasius QUEST XLVII What kinde of cursing of parents is here understood Vers. 17. HE that curseth his father or mother c. 1. There are two kinds of cursing one assumpto Dei nomine when Gods name is taken in vaine withall another is without Borrhaius Lippoman thinketh that this is understood of the first kinde But seeing the blaspheming of the name of God deserved death of it selfe Levit. 24. and this law doth properly punish the cursing and blaspheming of the parents it seemeth generally to be intended against all kinde of cursing and wiâ—hing evill unto the parents 2. And it seemeth to be understood of an use and custome of cursing not of every railing word which sometime should bee uttered by the childe in rage and heat for every such word to inflict death upon the childe would be thought too hard sed ille qui assuefactus est maledicere patri maetri c. but he that is accustomed to curse his father and mother and that for small matters deserveth death Tostat. as that law against disobedient children Deut. 21.18 is made against those that are incorrigible and are confirmed in their disobedience and stubbornnesse So also Cajetane As he that smiteth them is worthie of death so he that curseth nisi imperfectio actus excuset puta si non deliberato aut leve verbum c. unlesse the imperfection of the act excuse or he speake a light word of railing c. 3. And as cursing to the face of the parents is judged worthie
given to keeping of cattell their horse were for the most part brought out of Egypt Simler 2. It is understood to be such a goring and wounding as that death followed upon it for otherwise though one were sore wounded with the push of an oxe if he died not the oxe was not in this case to be stoned Tostat. 3. But that other conceit of Tostatus in this place is not so good secus est si calce petierit c. It is otherwise if the oxe strike with his heele not with his horne in this case the oxe is not to die because it was his fault that stood within the reach of the oxes heele whereas he pursueth after men to gore them with his horne for what saith he then to the horse heele if any were stricken to death therewith was not the horse to be killed by the equitie of this law as Lippoman expoundeth it as well de equo calcitroso of a striking horse as of a pushing oxe If this law provideth for the stroke of the horse heele why not for the oxe hee le also And this is yet more evident Gen. 9.5 that the Lord will require mans bloud at the hand of every beast the heele is as well the oxe hand as his horne By what meanes soever then a beast killeth a man this law was to take place QUEST LXIII Why the oxe that goared was commanded to be stoned to death Vers. 28. THe oxe shall be stoned to death c. 1. Though a bruit beast cannot sinne and therefore this punishment is not inflicted for any sinne committed by the beast yet it is in joyned ad horrorem facti for the horror of the fact Tostat. 2. Quia esset horribilis ad videndum c. Because the sight of such a bloodie beast would be horrible and grievous to men Lyran. 3. And it might be feared lest such a dangerous beast if he should live should kill others also Simler 4. This was also provided for the masters advantage who was bound to make good all losses which should fall out afterward by his beast which used to push Tostat. 5. And by this law men are given to understand that if bruit beasts are not spared much lesse shall they goe unpunished if they shed mans bloud Gallas 6. The equitie also of this law herein appeareth that sicut creati sunt boves in hominum gratiam c. That as oxen were created for mans sake so they should serve for the use of man whether by their life or death Calvin 6. Agreeable to this law of Moses as grounded upon the law of nature were the like constitutions among the Heathen as Solon made a law in Athens that if a dogge had bitten a man hee should be tied in an halter and delivered to him that was hurt So among the Romanes in their 12. tables it was decreed that if a beast had done any hurt Dominus aut litis astimationem solvito aut eam noxa dedito The owner should either pay aâ— was awarded or deliver up his beast to punishment Draco also was the author of this law in Athens that not onely men but beasts yea things without life that had beene the meanes of any mans death should be banished out of the countrie and cast out whereupon the image of Theogenes among the Thrasians falling upon one and killing him was adjudged to be cast into the Sea Simler QUEST LXIV Why the flesh of the oxe was not to be eaten ANd his flesh shall not bee eaten 1. It was neither lawfull for them to eat the flesh themselves nor yet to sell it to the Gentiles as they might doe other things that died alone Deut. 1â— 21 Iun. But the flesh should be cast away as a cursed and abominable thing 2. Not so much because being stoned to death it was as a thing suffocated and so they should have eaten it with the bloud Simler Osiander But tanquam aliquid maledictum c. as a thing accursed they were to abhorre the flesh of such a bloudie beastâ— so that although the owner should slay this murtherous oxe before it were stoned it was not lawâ—ull to eat the flesh thereof Tostat. quaest 30. 3. And this was tum propter horrorem factâ— both for the horror of the fact tum quia per hoc damnificabatâ—â— Dominus bovis and by this meanes also the owner of the oxe was damnified the flesh thereof being unprofitable for any thing that he might be more â—autelâ—â—â— afterward and take better heed to his cattell Lyranus 4. The Hebrewes addâ— further that the very skin of the oxe was not to be used to any purpose but the whole to be cast away as a thing abominable Tostat. quaest 28. QUEST LXV In what case the owner is to die when his oxe goared any to death Vers 29. IF the oxe were wont to push c. Another case is put when the oxe chanceth to doe any hurt with the masters knowledge where divers conditions are required 1. That the oxe used to push before the words are in the originall yesterday and yeâ— yesterday a definite time is put for an indefinite it is noâ— enough if he had once goared before but he must have one it twice at the least as R. Salomon Lyran. He must have beene knowne in former time to have beene used to push 2. This also must have beene notified and signified also to the owner for it may be that the oxe had used formerly to push and the owner knew it not Simler Or if he knew it he might denie it unlesse he had beene admonished by others to take care of his beast Tostat. quaest 28. 3. He or she must be free and not a servant whom the oxe used to push goareth to death for concerning the goaring of servants there followeth another law afterward vers 32. If the oxe goared a man or woman a sonne or daughter that is though they were never so little it was all one Lyran. Some thinke it is understood of the owners owne sonne and daughter Calvin Oleaster But the next law as touching the goaring of servants sheweth that it is rather meant of his neighbours sonne or daughter Hugo de S. Victor But it is rather understood in generall de quo viâ— capite libero of every free bodie great or small man or woman Iun. 4. In this case the owner being warned before of his oxe is to die for it because he did not keepe him in knowing him to be a harmefull beast Quia videtur illud quasi immittere aliorum cervicibus because he seemed of purpose to let him loose to doe mischiefe Simler QUEST LXVI When the owner might redeeme his left with money Vers. 30. IF there be set to him a summe of money 1. R. Salomon thinketh that in this case the next of kin to the partie slaine were to take a peece of money of the owner of the oxe and they could not refuse but might be compelled to take it and
and 〈◊〉 2. And beside the facility easinesse and readinesse of theft other things are to be respected as the worth and price of the thing stollen and the boldnesse and impudency of the theefe 6. Wherefore these reasons rather may be yeelded 1. Quia frequâ—ntius furtâ— subtraâ—ebantur 〈◊〉 It might be that it was a more frequent and usuall thing to steale oxen among the Hebrewes than sheepes and therefore God would restraine the more usuall theft by the greater punishment Tostat. 2. In hâ—c dominium majus â—adacia major In this theft of oxen the losse was greater to the owner when his exe was stollen and the boldnesse of the theefe greater 〈…〉 esse Such a theefe as should steale oxen had need be bold and cunning because such a theft cannot so easily be hid as of sheepe 3. Ab. Ezra also giveth this reason because when a sheepe is stollen the owner loseth but his sheepe but in the other theft 〈…〉 he loseth his oxe and the labour of his oxe this reason also is approved by Oleaster 〈◊〉 Gallasâ—â—â— But Tostatus taketh this exception that iâ— the losse of the oxeus labour â—e accounted here in the restitution of five-fold why should it not be respected as well when the thing stollen is found with the theefe in which â—ase he was to pay but two-fold qu. 2. The answer here is ready because where the oxe is found though thâ—â—e â—e an intermission of his labour yet there is hope of restitution againe so is there not here the oxe being killed or sold. 7. Iosephus thinketh that this Law extendeth it selfe also to other cattell in the fields as to goats as well as sheepe though they be not here 〈◊〉 But concerning the asse or horse because they are not so easily stollen being kept in the house Tostatus thinketh that the Law of two-fold restitution tooke place as in the stealing of houshold stuffe and other moveable goods But it is more like recording to the rule observed before in other Lawes that by one kinde the rest are understood and these two the oxe and sheepe are given â—n â—ssistance as the most usuall and common beasts unto which all other great and small cattell should be reduced as afterward vers 4. direct mention is made of the asse QUEST III. Of the divers punishment of theft and whether it may be capitall NOw concerning the punishment of theft 1. The licentious liberty of the Lacedemonians is much to be misliked who punished not theft at all because they thought it was a meanes to traine and exercise their people in the practice of warre Gallas for it being a Morall law Thou shalt not steale and so grounded upon the Law of nature it ought not by any contrary custome to be discontinued 2. Neither is that Law of Solâ—â— which the Romans also inserted into their twelve Tables to be altogether approved aâ—â—â—ing opposite to Moses Law for they punished manifest theft with foure-fold when the theefe was taken in the manner whereas Moses setteth it but at two-fold and theft not manifest when the theefe is not found with the thing that was stollen they censured with restitution of two-fold whereas Moses chargeth such offence with foure-fold because such an one as hath sold or killed the stollen good hath added sinne to sinne having no purpose of restitution nor there being any possibility thereof Herein therefore the Law of Moses is more equall than the other 3. The Law also of Draco is too severe which punished theft with death the Scythians did so also but they had some reason for it because they had no houses or places of defence for their cattell so that if theft among them had not beene most severely punished nothing could have beene safe 4. Nor yet am I of their opinion that thinke that lex Mosis non pertinet ad politiam nostram the Law of Moses doth not at all belong to the policie of Common-wealths now Lippom. Non sumus alligati ad leges Iudaicas forenses That we are not bound how to the Jewes Civill lawes at all Osiand but that Magistrates may increase the externall punishment whether by death or otherwise as the circumstance of time quality and condition of the people require Contra. 1. As we are not strictly tied in every point to Moses Judicials so yet the equity thereof remaineth still which chiefly consisteth in this in the due measuring and weighing of the nature of sinnes which are thought to be worthy of death 2. Punishments externall may be increased which concerned either pecuniary mulcts or other bodily chastisement not touching the life as Moses punished theft with foure-fold but afterward the sinne increasing it was set at seven-fold Prov. 7.31 Pelarg. 3. But whereas mans life is only at Gods disposition this may be safely affirmed that no humane Law can take away the life of man for any offence without either generall or particular warrant and direction from Gods Law as is more at large before declared p. 4 5. 5. And yet I cannot consent to those that thinke no theft at all ought to be punished by death for even by Moses Law a violent theft as in breaking up of an house was judged worthy of death it was lawfull to kill such a theefe vers 2. Againe sacrilegious theft was likewise punished in the same manner as Iakob giveth sentence that they should not live that had stollen Labans gods Gen. 31.32 So Achan was put to death for stealing the excommunicate thing Iosh. 7. Theft committed of wantonnesse and without mercie David adjudgeth unto death 2 Sam. 12. vers 6. Chrysostome thinketh that David legem est praetergressus exceeded the Law in that he commandeth beside the restitution of foure-fold the man to be slaine and he calleth it supereffluentem justitiam overabounding justice But the Law of God did beare out David in it for he which did sinne presumptuously and with an high hand that is of malice and obstinacie was to dye for it Numb 15.30 Such was the sinne of the rich man whose case there is propounded which having many sheepe himselfe tooke away the poore mans sheepe by violence and had no pity Further he that did steale a man was to dye for it by the Law of Moses vers 16. So that it is evident even by Moses Judiciall lawes that some kinde of theft deserved death By the Romane Lawes also as is extant in their 12. Tables servants convicted of manifest theft were first beaten and then cast downe headlong from the rocke By the Imperiall lawes a theefe for the first offence was whipped then if he offended againe he lost his eares and the third time he was hanged in Anithent ut nulli Iudici c. for now such a theefe sinneth of obstinacie and malice and contempt against the Lawes and Magistrate and may by the Law of God be worthily put to death Simler So likewise such thefts whereby the publike peace and safety is violated as in the Campe
outward meanes it is but to colour their devillish practice and inchantments whereby they worke and not by the vertue or operation of such herbs therefore it was well decreed in the Matiscane Councell as it is cited in the Decrees Nec in collectionibus herbarum quae medicinales sunt observationes aliquaâ— licet attendere c. In the collection of herbs which are of themselves medicinall it is not lawfull to use any other superstitious observations Now on the contrarie it shall appeare that witches and other of that sort are worthie of punishment by death and that they are not by any meanes to bee tolerated in a Commonwealth 1. They are manifest transgressors against the first Table and every precept thereof for they doe combine themselves with Satan and forsake their faith and so make them other gods beside the Lord they also invent superstitious rites and ceremonies images figures and pictures which the devill hath taught them to worship him by and beside they prophane and abuse the holy name and titles of God in their superstitious invocations and inchantments And they appoint certaine holy daies solemnities and assemblies among themselves as the Lord hath appointed the Sabbath for his owne worship And thus they apparently violate every precept of the first Table 2. They are also enemies to the Commonwealth full of mischiefe practising their malice upon men and beasts and therefore the Civill law Propter magnitudinem scelerum maleficos appellat Because of the greatnesse of their mischievous practices calleth them Evill or Wicked doers They are manifest murtherers assaulting the life of Christian people where God permitteth by all devillish meanes and thus the second Table likewise is by them violated and perverted Gallas 3. They also are perverters of their children and seducers of others and so cause this mischiefe to spread further and to be transmitted over unto posteritie 4. Further if divine and humane lawes condemne all filthie societie and companie with beasts much more horrible and abominable is al confederacie and league made with devils and uncleane spirits Simler 5. Thomas touching this error that some should say Quod maleficium nihil erat in mundo c. That witchcraft was nothing in the world but in the opinion of men addeth Procedit haec opinio ex radice infidelitatis That this opinion proceedeth from the root of infidelitie because they doe not beleeve that there are any devils but only in the estimation of the people c. But we are taught by the Scriptures that the Angels fell from heaven and became devils by whom witches and Sorcerers worke 6. And this is sufficient to convince these men of error because the law of Moses judgeth the sinne of witchcraft worthy of death which they must 〈◊〉 â—â—cuse of 〈◊〉 if witchcraft were so small an offence and consisted but in opinion only And the Imperiall lawes herein doe concurre also with the Divine law which calleth Ars 〈…〉 The Mathematicall it meaneth Magicall science damnable and it decreeth thus 〈…〉 sunt Soothsayers and Diviners are to be burned Nec â—rs ista disâ—i nec dâ—ceâ—t debet This art must neither be learned nor taught yea by the Civill law he which consulted with Soothsayers 〈…〉 shall be punished by the sword QUEST XXXIII Of the 〈◊〉 stone of 〈…〉 Vers. 19. WHosoever lieth with a beast 〈◊〉 Prâ—opins and the 〈…〉 doe understand this of a beastly and bruâ—â—sh man with whom it is dangerous to converse and by death they understand here eternall death But this were to 〈◊〉 these grosse and unnaturall sinnes which here are condemned and these civill politicke lawes are literally to be understood 2. Therefore this law meeteth with that most unnaturall and monstrous sin of more than beastly lust 〈◊〉 this one kind also comprehending all other outragious lusts 〈◊〉 against nature as 〈◊〉 18.22 and 20.15 〈◊〉 3. And there are two sinnes specially against nature either when non servitus 〈◊〉 speciâ—â— the due kind is not kept as when the filthy company of beasts is desired Nature only having ordained the generation of mankinde to be with man the other is when non servatur debitâ—s sermo the due sex is not kept as when man with man worketh â—ilahinesse which was the sin of Sodome Thomas 4. And these are the reasons why such wicked persons should be put to death without all mercy 1. 〈◊〉 latur talibus flâ—giriâ—â— societ 〈◊〉 illa qua cum Deo noâ—â—s esse debet c. By such hainouâ— sins that societie 〈◊〉 violated which ought to be betweene us and God seeing Nature it selfe whereof God is the Author is polluted with such perverse lusts c. 2. Such wicked and vile persons shew themselves worse than bruâ—â— beasts qua coitu naturali contenta sunt which are content with naturall copulation Calvin and goe not out of their kind 3. Serit semen ubi aut nihil nâ—scitur 〈…〉 contrarâ—â—m c. Such soweth seed where either nothing at all is ingendred or a monster contrarie to nature Pelarg. 5. Not only the man or woman committing this filthinesse but the beast also wherewith it is perpetrated was to be put to death Levit. 20.15 both for the detestation of the fact and lâ—st any other by thâ—â— evill example should attempt to doe the like with that beast Lyran. QUEST XXXIV The reasons why mâ—n are given over to unnaturall lust 1. THis bestiall sin may be committed two waies either indirectly when one not at the first intending any such filthy act but being inflamed with lust ad coitum simplicâ—ter simply unto that carnall act because it cannot be satisfied as he would seeketh to have it satisfied howsoever or else directly at the first there is a wicked inclination unto this bestialitie 2. Tostatus giveth three reasons of it why some men are caried into these unnaturall lusts 1. Their vile corrupt nature which is procured by the evill disposition of the country as in Aethiopia and Lybia and toward the poles in the remote countries monstrous shapes and formes are found which are the fruits of such unnaturall lusts 2. Some grow bestiall by frensie and madnes and other distemperatures of the braine 3. Some by an evill use and custome as it seemeth the Sodomites even from their childhood were exercised in those acts of filthines As these reasons may be yeelded of the unnaturall appetite of men which feed of raw flesh yea of the flesh of men as bruit beasts so also of unnaturall lust Tostat. qu. 14.15.3 But a better reason may be given than all these for these unnaturall and beastly lusts are the traits of Idolatry and false worship as here immediately it followeth that they should not offer unto any other gods And Saint Paul sheweth that the Gentiles after they had corrupted the true worship of God were given over unto their owne hearts desire Rom. 1. as the Canaanites haâ—ing not the true worship of God defiled themselves
of Christ. 4. Lippoman doth thus morally applie it Nihil Deo offerendum nisi integrum perfectum Nothing must be offered unto God but that which is entire and perfect 5. But the end and use onely was historicall that the first borne should not bee presented unto God before the eighth day because they were yet unfit for any service Marbach Quia talia animalia erant quasi abortiva nondum plenae consistentiae propter teneritudinem Because such yong beasts were yet but as abortive fruit not well consisting or put together because of their tendernesse Thomas QUEST LX. Why they are forbidden to eat flesh torne of beasts Vers. 31. NEither shall yee eat any flesh that is torne c. 1. As well that which was rent and torne of any beast cleane or uncleane as if it were goared of an oxe was not to bee eaten because the bloud was in it as also that which was tasted before and eaten by any uncleane beast as the Latine readeth praegustata if it were tasted before because an uncleane beast had touched it and so made it uncleane Simler Tostatus 2. Not onely that part of the flesh which was so torne but all the whole carcase was to be refused Lyranus Such were fowles and beasts taken in hawking or hunting Tostatus 3. And not onely that which was torne and thereof died but if it after lived and were killed by themselves yet because it was torne of beasts it was uncleane unlesse the beast so torne lived to recover that hurt and and Anabaptists for although the Lord had chosen Israel out of all the nations of the world to bee an holy people to himselfe yet he did foresee that many would depart from his law and therefore appointeth divers kinds of punishment for the offenders Pelarg. 5. Places of controversie 1. Confut. Against the Anabaptisticall communitie Vers. 1. IF any man steale an oxe c. he shall restore five oxen c. This law doth evidently convince the Anabaptists of error who would bring in a communitie of goods for if it were Gods will that all things should be common among men then were it no sinne to steale nay there could be no theft at all committed seeing then no man could take any thing wherein he had not as good an interest as another Ostaâ—d Neither was this onely Moses law that they should not steale but the doctrine of the Gospell also forbiddeth all kinde of theft and stealing Ephes. 4.28 Let him that stole steale no more but 〈◊〉 labour c. 2. Confut. A theefe by his deserved death doth not satisfie for the punishment of his sinne Vers. 2. IF hee bee smitten that he die Lippoman speaking of the capitall punishment of theft that although it doe not satisfie for sinne before God yet expiat eo supplicio 〈◊〉 temporales quanmissa culpa reatâ—â— pâ—nae aeternae reâ—anent exâ—lvendae c. It doth expiate or redeeme those temporall paines which after the fault pardoned and the guilt of eternall death remaine in Gods justice to bee paid c. Contra. This his assertion is grounded upon an error for where God forgiveth sinne he perfitly forgiveth both the sinne and the punishment thereto belonging As he saith by his Prophet I will forgive their iniquitie and remember their sinnes no more Ierem. 31.34 But if there remaine any temporall punishment still after forgivenesse then are the sinnes yet remembred because they are punished Indeed after remission obtained some chastisements remaine But as Chrysostom well saith God doth it Non de peccato sumons supplicium sed ad facuranos corrigens not taking punishment for our sinne but correcting us for our amendment afterward c. The theefe then by his death doth not satisfie before God either for his sinne or the punishment thereof temporall or eternall but onely satisfieth the politike law and giveth satisfaction unto men by his evill example offended His sinne together with the punishment is not otherwise pardoned than by faith in Christ. 3. Confut. Against the Romanists that abridge the power and libertie of the parents in marriage of their children Vers. 17. IF her Father refuse to give her c. This law giveth absolute power unto the father to ratifie his daughters marriage by consenting unto it or by dissenting to breake it off which sheweth what injurie is offred unto this libertie and right of parents by the practice of the Romish Church quae conjugia sine ullo parentum consensu inita probet which ratifieth marriages contracted and begun without consent of parents Gallas And Oleaster a writer of their owne hereupon inferreth thus Est que hic non parvum argumentum ad probandum c. Here is no small argument to prove that libertie unto marriage doth not altogether by the law of nature agree unto the same nor yet to enter into religion c. But it is an ordinarie thing with the Romanists both to marrie children without consent of their parents and to thrust them into Monasteries See more hereof elsewhere 4. Confut. Against Idolatrie Vers. 20. HE that offreth unto any gods but unto the Lord onely c. This is an evident place to convince all Idolaters of great impietie for they in bowing and kneeling unto Idols censing before them and making their prayers looking toward them doe apparently offer unto others than unto God onely Tostatus one of their owne thus writeth upon this text Non solum si immolet eis sed etiam si faciat alia pertinentia ad cultum divinum ut si flectat genua coram eis c. Not onely he which sacrificeth unto Idols but doth other things belonging to the divine worship as if he bow the knee before them c. was to be slaine Cyprian hereof thus excellently writeth Quid ante inepta simulachra sigmeâ—â—taterrâ—nae captivum corpus incurvas rectum te Deus fecit c. Why doest thou bow thy captive bodie before foolish images and terrene fictions God hath made thee upright c. looke up to heaven Quid te in lapsum mortis cum Serpente quem colis sternis What doest thou prostrate thy selfe with the Serpent whom thou worshippest into this deadly fall c. More hereof see elsewhere 5. Confut. Against those which either hold tithes not to be due by the word of God or challenge them by the ceremoniall law Vers. 29 THine abundance and thy liâ—â—ur c. This may be understood as well of the tithes as first fruits which arise of the fruits and increase of the earth whether they be drie or moist Concerning then the law of tithes there was in the paiment thereof a treble right Partim erat morale it was partly morall and naturall for that the people should allow necessarie maintenance unto those qui divine cultu ad salutem populi ministrabant which ministred for the salvation of the people in the divine worship even naturall reason teacheth As even among the Heathen
the bars are understood the Ministers and teachers of the Gospell by whose preaching the frame of the Church is held together 3. The two vailes did both keepe the people from curious gazing and bold accesse which admonisheth us that we must not draw neere unto God without great reverence 4. The large outward court did represent and prefigure the vocation of the Gentiles which should be called in great multitudes whereas the Church of the Jewes was straitned and pent up in a small corner Simler 4. Places of Doctrine 1. Doct. There is no salvation but in Christ. Vers. 1. THou shalt make the Altar The Israelites had but one onely Altar appointed upon the which they were to offer all their sacrifices and therefore both Ieroboam sinned that afterward set up two other Altars one in Dan the other in Beersheba and Vrias the high Priest who to please the idolatrous King Ahaz caused a new Altar to be set up after the patterne of the Altar of Damascus This one Altar was a type of our blessed Saviour who onely satisfieth for our sinnes neither are we to use any other helpes in our owne works or in the merits or mediation of Saints beside Christ for this were nothing else Quam aliud novum Altare prater Christum instituere Then to appoint another new Altar beside Christ who onely is ordained of God to bee the Saviour of the world Marbach As S. Peter saith Neither is there salvation in any other for among men there is given no other name under heaven whereby we must be saved Act. 2.12 2. Doct. That all things should be done orderly in the Church Vers. 9. THou shalt make the court of the Tabernacle We learne by this that Nihil in Ecclesia confusum esse debet Nothing in the Church must be confused but all disposed in order as in the Tabernacle the outward court was appointed for the Levits and vulgar sort the holy place for the Priests the most holy place none could enter into but the high Priest So now in the Church of God all things should be done in comelinesse and order Our assemblies should be orderly and reverently set and disposed Distinction of degrees and persons to be observed not all confusedly shuffled together as now in many Churches men and women one with another are mingled together Oleaster This is S. Pauls rule that all things be done honestly and by order 1 Cor. 14.40 3. Doct. The mysteries of Christian religion are manifested to all Vers. 16. IN the gate of the court shall bee a vaile of twentie cubits Although the court were compassed about with curtaines yet Ostium satis amplum habuit It had a doore wide enough thorow the which they might see all the breadth of the Tabernacle and the Hebrewes thinke that the curtaines were made with holes Quibus ea quae in atrio agebantur conspici potuerint Whereby such things as were done in the court might be seene By the which is signified that the holy mysteries of the Church are not such as the ceremonies of Ceres of Eleusis which were not imparted to strangers or of Iuno of Coos unto the which servants were not admitted but the secrets of the Gospell are revealed to all the world Pelargus Lippoman As the Apostle saith If our Gospell bee hid it is hid to them that are lost 2 Cor. 4.3 5. Places of Controversie 1. Confut. Against free will in good things Vers. 4. THou shalt make unto it a grate like networke c. Beda thinketh that the fire was made under tbis grate and that thorow the holes thereof the flame ascended and consumed the sacrifice whereupon he giveth this note Nequaquam obduremus corda nostra more Pelagianorum c. sed liberè aperiamus c. Let us not harden our hearts and locke them up as the Pelagians against the grace of God but so open them that as thorow many doores in all things that we begin well the grace of God may illuminate us c. And he sheweth what the error of the Pelagians was Sâ—â—e gratia Dei se aliquid boni perficere posse praesumunt They presume they can without the grace of God doe some good thing And so they doe not set a grate before their hearts for the sacred fire of Gods Spirit to enter Sed quasi parietem solidum inter se ignâ—m Spiritus sancti interponunt But doe put a thickâ— wall betweene them and the sire of the holy Spirit lest they should be heated thereby and warmed with love With the Pelagians herein consent the Romanists whose assertion is this That a man naturally without faith both with speciall assistance from God and without it can performe some morall good worke if no temptation let Bellarmin But against both these may be opposed that saying of our blessed Saviour Without me can ye doe nothing Ioh. 15.5 See more hereof Synops. Centur. 4. err 43. 2. Confut. Against Altars in Popish Churches Vers. 7. THe bars shall be in the two sides of the Altar c. This Altar was a type and figure of Christ and it was to continue till Christ the true Sacrificer should offer himselfe upon the Altar of the crosse But now the Church of God knoweth no such materiall Altars as Rupertus well observeth this Altar was holy Antequam Christus qui per hoc promittebatur veniret c. before Christ came who was promised by it but after that he is entred into the most holy place Nunc reprobatum abjectum est Now it is repelled and rejected The Romanists therefore doe Judaize in retaining still Altars in their Churches Antiquitie knew no such Altars of stone as Celsus as Origen saith objected it as a fault among the Christians Quod nec imagines nec Templa nec aras haberent That they had neither images Temples nor Altars Augustine calleth it Mensam Domini The table of the Lord Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy boord Athanasius Mensam ligneam The table of wood B. Babing Neither have they any colour for their Altars out of that place Heb. 13. We have an Altar whereof they have no authoritie to eat which serve in the Tabernacle c. For the Apostle there speaketh of no materiall Altar but of the death and passion of Christ as it followeth vers 12. And Bellarmin forbeareth to urge this place because divers of their owne writers apply it to Christs crosse lib. 5. de miss cap. 9. 3. Confut. Against the setting up of candles in the day in popish Churches Vers. 1. SHall dresse them from evening to morning The lamps burned in the Tabernacle onely in the night and were put out in the day as is before shewed quest 21. which sheweth that the Romanists are herein more superstitious than the Jewes in setting up candles and tapers by day in their Churches Hierom saith Ceras non clara luce accendimus c. We doe not light candles at noone day but to qualifie the
consecration Vers. 35 THou shalt do thus unto Aaron and to his sonnes c. 1. Some are of opinion that all things here prescribed to bee observed and done were de necessitate consecrationis of the necessitie of the consecration and if any thing were omitted the consecration was voide R. Salomon Lyranus But this is not like that if any thing were neglected in the manner of eating in respect of the place persons or time that their consecration should thereby have been void as Levit 10.17 Aaron being in griefe for the sudden death of Nadab and Abihu forgot the sinne offering which they should have eaten and suffered it to be all burnt and this was the eighth day after their consecration Levit. 9.2 when as yet the anointing was fresh upon them and they did not yet come forth of the doores of the Tabernacle Levit. 10.7 And yet notwithstanding this negligence there was no nullitie of Aarons consecration Tostat. quâ—st 18. 2. Therefore Tostatus opinion is rather to be received that some things were of necessitie in the consecration as the washing anointing of the Priests the putting on of the priestly apparell the sprinkling of themselves and their garments some things were only de solennitate belonging to the solemnitie of the consecration as the seething and eating of it in the holy place and eating it the same day it was a sin to omit any of these but thereby their consecration was not made voide QUEST XLI Why the consecration of the Priests continued seven daies Vers. 35. SEven daies shalt thou consecrate them c. 1. This consecration of the Priests was to continue seven daies together that both the Priests hereby might bee confirmed in their vocation and be assured thereof that they were thereunto appointed of God and that the people also might thereby take better notice that they were set apart by the Lord for that holy function Osiander 2. And further hereby thus much was signified that as the Priests seven daies together were consecrated so we per totum vitae curriculum throughout the whole course of our life should be consecrated and addicted to Gods service Simler Marbach 3. Likewise we are hereby admonished Pontificem continuo proficere non posse repente summum fieri c. that the Priest must daily increase and go forward that he cannot be made perfect at once that many gifts and graces are required in him Lippoman 4. It also sheweth that as their consecration was not perfect before the seventh day so we cannot attaine to perfection in this life Osiander QUEST XLII Whether all the sacrifices of the first day were iterated seven daies together or the sacrifice for sin only Vers. 36. ANd shalt offer everie day a calfe 1. Lyranus thinketh that not onely a calfe for a sinne offering was sacrificed everie day but two rammes also so that seven calves were offered and fourteene rammes in these seven daies So also Simler Borrh. Lippom. Pellican But seeing there is no mention made but only of the sinne offering we have no warrant to imagine any other sacrifice to have been iterated but that as belonging to their consecration 2. Iosephus thinketh yet more that all things were iterated every day which were done upon the first day as the anointing of them and the sprinkling of the Priests themselves and their garments But this is not like that their consecration was iterated it was sufficient for them once to be consecrated and seeing the ramme of consecration was killed onely upon the first day with the bloud whereof they were sprinkled they were so sprinkled but upon the first day 3. Tostatus his opinion is that the calfe which was the sacrifice for sinne and the consecration ramme were offered everie day expresse mention is made of the one and the other is implied in these words seven daies shalt thou fill their hands that is put into their hands part of the peace offering to be shaken to fro before the Lord as is prescribed vers 24. Now the ramme of burnt offering needed not to be daily offered during these seven dayes because there were every day morning and evening a lambe offered for a burnt sacrifice Sic Tostat. But this opinion cannot stand 1. Seeing Moses is bid to take two rams chap. 24.2 it is like that either both of them were â—â—nued every day or none 2. And the filling of their hands signifieth nothing else but the consecrating of their Ministery as is before shewed whereof the hand was the organe and instrument it is not literally to be pressed to signifie the putting of the things offered into their hands 4. Therefore according to the words of the text of all the sacrifices appointed for the first day onely the calfe which is the sinne offering is prescribed to be iterated and the reason is because it was to cleanse and purifie the Altar Levit. 8.15 But only in this sacrifice were the hornes of the Altar touched with bloud and so sanctified which was not done in any of the other sacrifices QUEST XLIII To what end the sinne offering was offered every day of the seven Vers. 36. THou shalt offer every day a calfe c. for reconciliation or to make atonement 1. This reconciliation was not only made for the sinne of the Priests as thinketh Tostatus for the hornes of the Altar were laid on with this bloud whereby it was purified Levit. 8.15 2. Neither yet was this sinne offering prescribed only ad expiandum Altare to cleanse the Altar as thinketh Osiander Calvin For he had said before seven dayes shalt thou consecrate them that is the Priests and then it followeth and shalt offer every day c. so that this daily offering for the space of seven dayes belonged unto the consecration of the Priests 3. Therefore the end of this sacrifice for sinne was both to make atonement for Aaron and his sonnes as also to purifie and cleanse the Altar Iunius QUEST XLIV How the Altar was cleansed and why Vers. 36. ANd thou shalt cleanse the Altar 1. After the consecration of the Priests is set forth their Ministery and service both at the Altar of burnt offering and in the golden altar in the next Chapter Here three things are declared concerning the Altar of burnt offering 1. How it should bee purified 2. What should bee offered thereon 3. The profit and benefit that should come thereby the Lord would there come unto them and speake with them vers 42. and dwell among them vers 45. Lyranus 2. Two things are required to the purifying of the Altar it must first be cleansed not that it was polluted of it selfe but to shew that in respect of man omnia corruptione naturae profana ob peccatum c. that all things by the corruption of our nature are profane because of sinne Gallas Marbach As also it was not only cleansed but sanctified and set apart for holy uses that it should not be lawfull to offer their sacrifices elsewhere
that is none that is not of Aarons family 3. Tostatus giveth this solution That Kings are not here excluded because Kings when they were anointed did not use this ointment ad delectationem for delight which is here only forbidden sed ad cultum Dei but for the service and worship of God because as the Lord appointed Priests for his service so he ordained Kings in his stead to rule and governe his people Tostat. quaest 13. But it was not lawfull for any of the people to use this oile upon any occasion at all whether for delight or otherwise to consecrate any thing privatly nor upon any person not here excepted which are the Priests only for the words are generall 4. Wherefore the best answer is this God forbiddeth any other to be anointed with this ointment saving the Priests nisi scilicet aliter jusserit unlesse he otherwise command the Lord reserveth unto himselfe a liberty above his Law Simler As yet there were no Kings in Israel and therefore no mention is made of their anointing So that this ointment was afterward used to anoint both Kings and Priests sed non sine novo Dei mandato but not without a new commandement from God Pelarg. QUEST XXXVI What it is to be cut off from his people Vers. 33. HE shall be cut off from his people 1. Pellicane seemeth to understand this of the penalty of death to be publikely inflicted upon him that should prophane this holy ointment prohibetur profanus usus sub poena mortis the prophane use is forbidden under paine of death 2. Some of the separation of them de coetu sanctorum from the society and company of the faithfull Gloss. interl 3 Some of the punishment divinitus by God himselfe to be imposed upon them Osiander as Vzzah for the like transgression was smitten with sudden death 4. Tostatus both understandeth the extraordinary punishment by the Lords hand and the sentence of death to be denounced by the Magistrate if any did continue in this offence nec desistere vellet and would not cease or give over 5. Vatablus referreth it to the spirituall and everlasting punishment of the soule anima ejus peribit his soule shall perish 6. But all these three are better joyned together that both God shall cut off such an one by sudden and extraordinary death in this world and punish him eternally in the next as in this sense it is said that hee which was not circumcised should be cut off from his people because he had broken the Lords covenant Deut. 17.16 Iunius ibid. For as the faithfull are said to be gathered to their people when they died as Abraham Gen. 25.8 and Iacob Gen. 49.33 so the wicked and prophane shall be cut off from their people that is from the fellowship of the Saints in the next world Tostat. qu. 18. unlesse they doe repent Pelarg. Likewise if such prophane persons did obstinately persist in their sinne they were to die also by the hand of the Magistrate in which sense it is said that he that did sinne with an high hand that is presumptuously shall be cut off from among his people Numb 15.30 QUEST XXXVII The spirituall application of this holy ointment THis holy ointment made of these foure simples Myrrh Cinamom Calamus and Cassia 1. Some apply unto the senses by Cinamom understanding two of them the senses of seeing and hearing ut a sordibus repurgati that they should be purged from filthinesse c. Procop. 2. Some by these foure would have signified the foure morall vertues which must be tempered together Gloss. ordinar 3. Other by the Myrrh the mortification of the flesh by the Cinamom of ashy and earthly colour mortality by the Cassia growing in moist places Baptisme Gloss. interlinear 4. But these applications are too curious and impertinent therefore this holy ointment better setteth forth that holy ointment of the Spirit wherewith the Messiah was anointed who is said Psal. 45.8 to be anointed with the oile of gladnesse above his fellowes Thus Hierome applieth it in 3. cap. Hab. and Cyril lib. 12. in Levit. 5. But it signifieth not only the holy Ghost which was powred upon Christ without measure but that portion of grace wherewith every one of Christs members is anointed Osiander that as without this ointment neither the Tabernacle nor any part thereof was sanctified so without the operation of the holy Ghost all our labours and endevours are unprofitable Marbach 6. Pelargus more particularly applieth every one of these foure severall ingredients by the Myrrh which is good to joyne and as it were glue wounds together and helpeth a stinking breath and cleereth the voice he understandeth the merit of Christs death which healeth our wounds and cureth our evill thoughts and words by the Cinamom which is good against poisonfull beasts the spirituall force of Christs death which prevaileth against Satan by the sweet Calamus charity is signified which covereth a multitude of sinnes by the Cassia which healeth the biting of vipers the holy Sacrament of the Eucharist which is a spirituall medicine to the soule But we have no direction in Scripture for any such particular application It sufficeth that this ointment prefigured the spirit of grace wherewith the faithfull are anointed as the Apostle saith Yee have an ointment from that Holy one and know all things 1 Ioh. 2.20 QUEST XXXVIII Of the spices whereof the holy perfume was made Vers. 34. TAke these spices stacte c. Now followeth the composition of the perfume 1. The first is called in Hebrew nabaph which signifieth a drop distilling R. David Vatablus Oleaster take it for balm which distilleth from the tree some for storax liquida liquid storax But liquid things could not be beaten to powder as this was vers 36. Some interpret it pure myrrh Genevens But that was prescribed before for the oyntment called there mar Rab. Salomon thinketh it was a kinde of gum But there is great difference betweene stacte and gum it was therefore the distilling of myrrh indurata being hardned Lippom. Which the Septuagint called before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flower of myrrh Simler 2. The next is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shâ—cheleth which Oleaster would derive of shachal a Lion or Cat a mountaine the sweat or ordure whereof is of great savour that which we call muske R. David and Papias take it for the root of a certaine odoriferous and fragrant herbe But the most thinke it to be a little shell like unto a small oyster or cockle of the bignesse and colour of ones naile which is found in India in the lakes where nardus groweth where the small shelfish doe feed of nardus and thereupon the shels become to be of an excellent sweet smell Dioscorides lib. 2. cap. 20. So Lyranus Tostat. Pelargus Some take it for cleare gum Genevens But that is not so apt to be beaten and pounded Vatablus calleth it ungulam cabellinam or aromaticum which
Therefore they had a greater spite at Israel than otâ—er nations and would have beene most readie thus to have objected Tostat. qu. 17. QUEST XXXVI In what sense the Egyptians would say The Lord brought them out to slay them Vers. 12. HE hath brought them out maliciously or of an evill minde Iun. Or for a mischiefe rather Vatab. Oleast To slay them in the mountaines 1. Not because the Egyptians might imagine that God could not slay them in Egypt the constellations of heaven and aspects of the planets hindring the destruction of the Hebrewes there and serving fitly in the wildernesse and mountaines for seeing no such constellation could hinder the servitude of the Israelites but that the Egyptians most cruelly oppressed them much lesse could it prevent Gods judgements And if the constellation had beene against the Hebrewes after they were come out of Egypt into the desert how came it to passe that the red sea gave way unto them the Egyptians there were drowned Manna from heaven was given and water out of the rocke all these things were for Israel in the desert and against the Egyptians Tostat. quast 18. 2. Neither doe the Egyptians so say because some of their Astrologers by calculating the time of the Hebrewes departure as some Hebrewes affirme did prognosticate because they went malo sydere in an evill signe that much bloud should be shed in Israel and that many of them should die in the wildernesse and therefore when Ioshua had circumcised the Israelites in Gilgal the Lord said he had taken away the shame of Egypt Iosh. 5.9 because that which the Egyptians had foretold was now turned ad sanctitatem non opprobrium not to their shame but their holinesse and honour Contra. 1. By shame is there meant no such thing but onely that their uncircumcision was then taken away which is called the shame of Egypt because therein they were like unto the uncircumcised Philistimâ— 2. And if it had beene spoken in any such sense this had beene to confirme and justifie the superstitious calculations and prognostications of the Egyptians 3. The Israelites indeed perished in the desert but not all onely those which were above twentie yeare old and they died not by any naturall death which onely may be foreseene and in some sort by prognostication ghessed at but their death was procured by their sinne then as their sinne being an act of their will could not by any such constellation bee foretold so neither could their extraordinarie death caused by their sinne be foreseene by any such meanes And this being an act of Gods justice like as mans will and the acts thereof are not wrought upon nor ruled by constellations much lesse are the Lords judgements which he worketh most freely Tostat. qu. 19. 3. Neither could the Egyptians say thus as though the Lord could not have destroyed the Israelites in Egypt seeing he plagued both the Egyptians and their gods or that he could not for want of power have brought them into the land of Canaan as the heathen would have objected Numb 14.16 For he that was able to overthrow Pharaoh and his host and all the power of Egypt and that wrought such great wonders for them in the desert was of power sufficient to plant them in the land of Canaan casting out their enemies before them Tostat. qu. 17. 4. But the Egyptians of malice onely without any ground nay against their owne knowledge Occasione saltem levissima licèt omnìa falsa cognoscerent quaecunque tamen possent in Deum Hebraeorum probra conjicerent Upon a light occasion although they knew all to be false would upbraid what they could the God of the Hebrewes Tostat. qu. 18. QUEST XXXVII Why Moses maketh mention in his prayer of Abraham Isaak and Iacob Vers. 13. REmember Abraham c. 1. The Hebrewes thinke that mention is made of these three to escape a treble punishment as if the Lord were to bring downe fire from heaven upon them Abraham was cast into the fire in Hur of the Chaldees if the Lord would punish with the sword Isaak had offered himselfe to be slaine in sacrifice by his father if with exile and banishment Iacob had before indured it and therefore these three are mentioned that by their merits and deserts the people might escape these three judgements Sic Lyran. Lippom. But Tostatus well refuteth this conceit 1. Because these three are mentioned as well when any blessing is craved of God as when any judgement is prayed against 2. God hath other judgements beside these whereby to punish his people therefore in other eases the mentioning of these had beene insufficient Tostat. qu. 20. 2. Yet Tostatus also misseth the marke saying that Iâ— meritis istorum fiebat salus posteris eorum For the merits of these their posteritie were preserved for Abraham himselfe was not justified by merits but by faith as the Apostle sheweth Rom. 4. Abraham believed God and it was counted to him for righteousnesse therefore much lesse was his posteritie saved by his merits 3. Therefore Moses in bringing in Abraham Isaak and Iacob only putteth God in minde of the promises made unto them which proceeded onely of the meere grace and favour of God toward them as the Lord himselfe saith Because the Lord loved you and because he would keepe the oath which hee had sworne to your fathers the Lord hath brought you out with a mightie hand Deut. 7.8 Simler Osiander QUEST XXXVIII How the Israelites are promised to possesse the land of Canaan for ever Vers 13. THey shall inherit it for ever 1. This promise that the Israelites should inhabit the land of Canaan for ever may diversly be understood 1. It is taken for a long time not limited nor determined and so they enjoyed that land many yeares about 1400. Tostat. qu. 20. 2. Or it may bee likewise understood during the time of the Law and ceremonies which were to continue but untill Christ as Aarons Priesthood is said to be for ever chap. 28.43 and the keeping of the Passeover is said to be an ordinance for ever Exod. 12.17 Tostat. 3. Or it may be applyed to the spirituall seed of Abraham which are the heires of the true Canaan Genevens aâ— not Gen. 13. vers 14. 4. But in these temporall promises a secret condition rather must be supplyed that if they had continued in obedience to Gods Commandements then they should have had a perpetuall inheritance in Canaan And this is the best interpretation as appeareth by the like Psal. 132.10 If thy sonnes keepe my covenant and my testimonies which I shall teach them thy sonnes also shall sit upon thy throne for ever Tostat. qu. 20. See this question handled more at large Hexapl. in Genes cap. 13. vers 12. QUEST XXXIX How the Lord is said to repent Vers. 14. THen the Lord repented of the evill 1. This is spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the passions and affections of men yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉
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
Controv. Against satisfaction before God by temporall punishment Vers. 28. SO the children of Levi did as Moses commanded c. The Lord was well pleased with this punishment which was inflicted by the Levites upon the idolaters yet we must not thinke that Gods wrath was hereby satisfied for God was appeased before by Moses prayer vers 14. neither was it likely that the punishment of a few could satisfie for the sinne of the whole host that the death of three thousand could make amends for the sinne of six hundred thousand Simler But ad exemplum profuit this punishment was profitable for the example of others and by this meanes castra purgata fuerunt the campe was purged of the ringleaders of this sinne Calvin 10. Controv. Of the corrupt reading of the vulgar Latine text setting downe 23. thousand for three thousand ABout three thousand The Latine Translater therefore here readeth corruptly 23. thousand as is before shewed at large quest 72. 11. Controv. All shedding of bloud maketh not one irregular and unmeet for the Ministery Vers. 29. COnsecrate your hands The Romanists observation therefore of irregularity is superstitious that allow none to be admitted to Orders which have beene shedders of bloud Lippoman one of their owne Writers giveth here a good note Non est ergo omnis effusio sanguinis irregularitatis nota All shedding of bloud is not then to be held a note of irregularity seeing the Levites thereby were consecrated c. Indeed manslayers and bloudy men are not easily to bee admitted to the Ecclesiasticall Ministery but one which hath served in the warres or had borne the office of a Judge being otherwise meet for his gifts is not for any such respect to bee debarred As Ambrose in the better times of the Church of a Judge was made a Bishop 12. Controv. Against the Romanists that thinke no man can be certaine of his salvation but by revelation Vers. 32. RAce me out of thy booke Procopius here well collecteth Ecce Mosi per omnia exploratum fuit c. Behold Moses did certainly know that his name was contained in the booke of life But Tostatus thinketh that this was extraordinary and that now Aut rarissimi homines aut quast nullus certus est That few or in a manner none are sure of their salvation Moses he thinketh had this by revelation and by his familiar conference with God and so S. Paul when he was taken up into the third heaven Tostat. quaest 42. Contra. 1. Moses was assured of his election even as other faithfull are God answereth him that hee which sinneth that is without repentance and recovery shall be raced out therefore he that sinneth not so but repenteth of his sinne is sure he is there written as the Apostle saith Hee that is borne of God sonneth not sinne doth not reigne in him and so againe it may be turned he that sinneth not is borne of God And S. Peter saith Brethren give diligence to make your election and calling sure for if yee doe these things ye shall never fall 2 Pet. 2.10 By good workes then as lively testimonies of our faith our election may be made sure 2. The ground also of S. Pauls confidence and assurance was not so much any speciall revelation as the common operation of faith in Christ he was perswaded nothing should separate him from the love of God which is in Christ Iesus our Lord Rom. 8.39 Faith therefore in Christ Pauls Lord and ours assureth us of Gods inseparable love See more Synops. Centur. 4. err 25. 13. Controv. That God doth not only foresee but upon his foresight also decree the condemnation of the reprobate Vers. 33. HIm that sinneth will I put out of my booke Tostatus further here hath this observation that the reprobate are not predestinate of God as the elect are but praesciti tantum onely foreseene Solum cognoscit Deus quod iste vel ille homo erit infoelix non quod de eo aliquid statuerit c. He only knoweth that this or that man shall be damned and be unhappy not that God decreeth any thing of such quest 41. Contra. 1. This opinion is contrary to the Scripture Iudas is called the child of perdition Ioh. 17.12 Saint Paul calleth the reprobate vessels of wrath prepared to destruction Rom. 9.22 and Saint Inde They were of old ordained to this condemnation vers 4. These places doe evidently shew that the reprobate are ordained prepared and appointed unto condemnation 2. Otherwise if it were not so that God decreeth the end and condemnation of the wicked hee should be deprived of the one part of the office of the supreme Judge which is as well to decree punishment to the wicked as rewards to the righteous 3. Indeed a difference there is betweene the decree and foreknowledge of the one and of the other but not that which Tostatus imagineth As first God ordained both for the elect the end which is salvation and the way for them to walke in but God foreseeth only the evill wayes of the wicked but their end he both foreseeth and decreeth secondly the decree of election is only of grace without the foresight of the faith or good workes of the Saints but the decree of actuall condemnation in the wicked is upon the foresight of their sinne and misbeleefe as is elsewhere shewed more at large See more hereof Synops. pag. 822. 14. Controv. The punishment of sinne remaineth not after forgivenesse of sinne Vers. 34. YEt in the day of visitation I will visit them Ferus hereupon observeth that God many times dimissa culpa pâ—nam sibi reservat c. doth reserve the punishment the fault being pardoned As Adam and Eve had their sinnes forgiven upon the promise of the Messiah yet they both received punishment so Numb 14.20 God at Moses request forgave the sinne of the murmurers yet all their carkasses fell in the wildernesse Contra. 1. That which God forgiveth he perfectly pardoneth Ierem. 31.34 I will forgive their sinnes and remember their iniquities no more Ezech. 18.22 His transgressions shall be mentioned no more unto them But if the punishment should bee reserved still then after remission their sinnes should bee remembred 2. Wherefore their chastisements which follow after the confession of sinne as in the examples given in instance were rather corrections for their owne emendation or the example of others than punishments for sinne as Tostatus reasoneth that if sinne be directly punished nunquam daeretur ei temporalis poena sed aeterna it should never have temporall but eternall punishment it is therefore non poena peccati sed admonitio quaedam not the punishment of sinne but a certaine admonition Tostat. qu. 47. See Synops. pag. 653. 6. Morall observations 1. Observ. The absence of the Pastor verie dangerous Vers. 1. OF this Moses we know not what is become Vides hoc loco absentia rectoris grandem fieri jacturam populi Wee see by this place that
any Cajetan 2. Non tam lunut peccata parentum quam natura debitum They doe not so much rue the sinnes of their parents as yeeld natures debt which God may exact when and of whom and how he please Iun. annot Iosh. 7. vers 25. 3. It must be understood of temporall punishments which may be inflicted for the fathers sinnes Tostat. qu. 9. 4. But the best solution is that God sheweth mercie unto a thousand generations of them that love him and visiteth the iniquity of the fathers to the third and fourth generation of them that hate him which words although they be not inserted here are added to the second Commandement Exod. 20. 5. But Tostatus thus objecteth to this last answer 1. That the wicked children of good parents are found to be respected for their fathers as the Lord suffered the wicked Kings of Judah to sit upon the throne for their father Davids sake 2. If this should be understood of shewing mercie to the vertuous seed and vengeance to the wicked race they should be respected for their owne piety or sinne not for their fathers 3. If the children are punished which are found in their owne sinnes how can the third or fourth generation be counted from themselves therefore they are punished for their sinnes from whom the account of the generations beginneth 4. In this sense there should be no difference betweene the continuance of mercie to a thousand generations and of punishment to the fourth generation for the wicked for their owne sinnes are not punished only to the fourth generation but to a thousand also Tostat. qu. 10. Contra. 1. It is not denied but that God may bestow temporall blessings upon the children of the righteous though they be wicked but that is not generall nor perpetuall God sometimes is so mercifull as he was to Davids posterity for some reasons best knowne to himselfe But this promise is generall and certainly holdeth not but where the children imitate the fathers piety 2. The condition of them that love me and of them that hate me is not understood of the particular but the exemplary vertues or sinnes of the children wherein they imitate their parents and so they are both their parents origine exemplo in respect of the originall and example and theirs in imitation 3. The generations are counted from him whose evill example they corruptly imitate for otherwise a mans private and particular sinnes concerne but himselfe only So the wicked posterity of the wicked are both punished unto the third and fourth generation for the exemplary sinnes of their fathers which they imitate and for their owne sinnes they are punished without any limitation 4. The same answer may serve to the fourth objection for the difference is in this that mercie is extended unto the righteous seed of the righteous in a double respect both of the examplary vertues of their fathers whom they imitate and of their owne righteousnesse and this without limitation even to a thousand generations not that there shal be so many generations in the world but to shew that Dei misericordia nunquam exhauritur Gods mercie is never drawne drie Vatabl. So the wicked race of the ungodly also is punished in a double manner for imitating their fathers sinnes which punishment extendeth not beyond the fourth generation and for their owne sinnes which every one shall be judged for in his generation and that for ever QUEST XIV How Moses and Ezechiel may be reconciled WHerefore Rupertus resolution here is very sound Non portat filius iniquitatem patris quandocunque non imitatur The sonne doth not beare the fathers iniquity when he doth not imitate his sinne and so he reconcileth Moses and the Prophet Ezechiel who saith The sonne shall not beare the iniquitie of the father chap. 18.20 And yet the Lord here saith to Moses that he will visit the iniquity of the fathers upon the children c. The Prophet speaketh of such children as decline their fathers evill wayes the Lord here of such as imitate their fathers impiety 2. Cajetane giveth another solution Hic est sermo de poena corporis ibi de poena animae Here the Lord speaketh of the punishment of the body there of the punishment of the soule But it is evident that the Prophet speaketh also of temporall punishment as that proverbe used among the Israelites must be understood Our fathers have eaten sower grapes and our teeth are set on edge they doe not meane that their soules were punished for their fathers sinnes but their bodies 3. Tostatus as is shewed before quest 13. thinketh that the Prophet speaketh only of punishment by death and so the children are not punished for their fathers sinnes only infants excepted but this place he would have understood of other temporall punishments which the children may suffer for their parents sinnes Tostat. qu. 9. Contra. But this observation doth not hold for Eli his posterity were even cut off by death for the sinne of Eliâ—s house it is told him by the Prophet that there should not bee an old man of his house 1 Sam. 2.32 which came to passe when 85. of his posterity were slaine by Saul in one day 1 Sam. 22. Therefore the former solution of Rupertus is the best See more hereof chap. 20. quest 7. and 8. upon the second Commandement QUEST XV. How a thousand generations are to be counted Vers. 7. REserving mercie for thousands 1. It must not be taken strictly and precisely for a thousand generations for so many there shall not be from the beginning of the world to the end thereof as may be thus shewed 1. From Adam to Christ were not much above 4000. yeeres Tostatus counteth them above 5000. but he is therein greatly deceived yet according to Saint Lukes computation there are but 70. generations from Christ to Adam and in Matthewes genealogie but 62. twenty from Adam to Abraham and from thence to Jesus 42. generations if in foure thousand yeeres and odde there were but 70. generations a thousand generations according to that proportion would require above forty thousand 2. Againe if a generation be taken for an hundred yeeres the longest time of a mans life the summe would amount to an hundred thousand yeeres if it be restrained to that age when a man is apt for generation which is twenty or twenty five yeeres a thousand generations will make up twenty or twenty five thousand yeeres 2. Wherefore a thousand generations are here taken indefinitely for many generations Tostatus For universa familia the whole family of the righteous Ferus Signifying that Gods mercie shall never be exhaust toward the righteous and their seed QUEST XVI The fathers merits are not extended to their children only Christs merits are extended to infinite generations BUt if God doe shew mercie unto the posterity of the righteous for their fathers sake it seemeth to be of merit for the worthinesse of their fathers how then is it a mercie Hereunto
it may be thus answered 1. There is no mans righteousnesse which is sufficient for himselfe much lesse is it of such force as to extend to so many generations that God for the fathers righteousnesse should forgive all the sinnes of their posterity they were not Abrahams merits but Gods gracious promise made to Abraham which procured such favour and mercie to his posterity 2. Only the merits of Christ are of such infinite vertue partly in regard of the perfection of his obedience wherein was no defect and partly for the worthinesse of his person being both God and man that the force thereof indureth to all generations But in Christs death there is both merit and mercie to bee considered in that Christs death satisfieth fully for the sinnes of the world it is a worke of merit not of mercy in respect of the Redeemer for the death of Christ being given for our sinnes is aliquid aequâ—valens of like value fully answerable to Gods justice therefore forgivenesse of our sinnes is merited by Christ not purchased of favour But in respect of us it is of mercie both in that God gave his Sonne to dye for us it shewed his mercy and love toward us 1 Ioh. 4.9 And in that Christ would vouchsafe to dye for us being sinners was his great mercie and love Rom. 5.8 And thirdly that he applieth the merit of his death to us and maketh his righteousnesse ours for where no workes are but faith the wages is not counted by debt but of favour as the Apostle sheweth by the contrary That to him that worketh the wages is not counted of favour but by debt Rom. 4.4 Tostat. qu. 7. QUEST XVII After what manner God sheweth mercie to thousands and visiteth iniquitie to the third and fourth generation VPon occasion of these words vers 7. of Gods reserving mercie unto thousands and visiting iniquitie to the third and fourth generation Tostatus inferreth certaine propositions and conclusions which may serve further for the explanation of this verse 1. The promise of shewing mercie to a thousand generations is most certaine and alwayes performed but the other visitation to punish God alwayes executeth not because he is more inclined to mercie than justice 2. The children which suffer for their fathers sinnes may beare the iniquity of many of their predecessors at once as Tostatus reckoneth fifteene persons in foure generations for whose sinnes the childe may suffer as on his fathers side there are his father his grandfather grandmother great grandfather and great grandmother and his belser and beldame these make seven and there are as many on his mothers side all these make 14. persons of his predecessors and ancestors within foure generations and himselfe maketh the fifteenth so likewise the childe may fare well for many of his good predecessours sake but they are not limited to the generations as the other and so cannot be numbred 3. According to the greatnesse of the righteousnesse or iniquity of the fathers so is mercie or judgement extended more or lesse unto their seed mercy may be shewed to a thousand that is many generations and sometime it may be restrained to fewer as the Lord promiseth Iehu that his seed shall sit upon the throne of Israel but unto the fourth generation 2 King 10.30 And so the punishment never exceedeth the fourth generation but it may fall out that it doth not reach so farre according to the quantity of the sinnes of the fathers which the children imitate 4. It is often seene that the children may both be afflicted for the sinnes of their fathers in one respect and in another receive mercie as Rehoboam for Davids sake held the Kingdome of Judah but for the sinne of Salomon and his owne he lost the Kingdome of Israel 5. The more vertuous predecessors one hath the greater mercie shall he receive as the blessing of Abraham Isaack and Iacob were more availeable than if there had beene but one of them and therefore Iacob saith to Ioseph The blessings of thy father shall be stronger than the blessings of mine Elders Gen. 49.26 for he had his fathers blessing and all the rest concurring therewith 6. The more evill predecessors one hath the greater punishment he receiveth his owne sinne also being added to theirs as Salomon for his owne sinne deserved to be deprived of the Kingdome but for his fathers sake he injoyed it still yet he had trouble in his old age But Rehoboam because of Salomons sinne and his owne had a greater punishment the losse of the Kingdome of Israel Tostat. qua st 10. QUEST XVIII Why Moses made haste Vers. 8. THen Moses made haste 1. Some Hebrewes thinke that Moses made this haste when he heard the Lord pronouncing that he would visit the iniquity of the fathers to the third and fourth generation lest the Lord should have proceeded to more generations to the fifth or sixth But it is not like that Moses would interrupt the Lords speech or that he would presume to alter the Lords purpose Tostat. Simler 2. Cajetane thinketh that Moses à principio visionis prostraverit se from the beginning of the vision did prostrate himselfe But how could he have then seene this goodly vision of the Lords back-parts if he had beene prostrate upon the ground 3. But these were the reasons why Moses made haste being stricken with admiration at the presence of God which both by this glorious apparition and by the Lords voice was manifested hee humbleth himselfe Marbach Being thereto invited also suavissima concione by the most sweet and comfortable speech of the Lord Osiander And he maketh haste ne omitâ—eret opportunitatem lest he should omit the opportunity offered for the Lord passed by as in haste Ferus Like as subjects use to offer their petitions to the Prince at his first comming into any City quia suam praesen iam omnibus jucundam esse volunt because they will have their presence comfortable to all Simler QUEST XIX Of Moses prayer the manner thereof and of Moses perswasions vsed in his prayer Vers. 9. I Pray thee c. that the Lord would now goe with us 1. Moses had obtained this before but he still renueth the same petition Timebat enim ne superveniret impedimentum propter pâ—ccitum populi He was afraid lest through the peoples sinne some impediment might fall out to hinder the Lords purpose Lyran. Tostat. And he doth renue his prayer as our blessed Saviour prayed thrice in the garden quia non sufficit semel orasse because it is not sufficient to pray once Lippom. De novo orat c. Hee prayeth also anew because he desired new promiseâ— Ferus 2. Moses useth three perswasions in this his prayer one is from the condition of the people because they were of a stiffe necke and had so much the more need of Gods presence to mollifie them â—un And so Moses returneth that upon God as a reason of his presence which the Lord had alleaged before
where the sides joyned together for then the bars could not conveniently have beene thrust thorow them but by the corners are meant the sides neere unto the corners as it is said afterward that the barres were in the rings by the sides of the Arke Tostat. qu. 1. QUEST II. Why it is said He made where the Lord said before to Moses Thou shalt make Vers. 6. HE made the Mercie-seat c. The phrase must be observed that whereas chap. 25. the Lord saith to Moses Thou shalt make an Arke thou shalt make a candlesticke thou shalt make a table and so of the rest here it is said He that is Bezaleel made the Arke he made the table he made the candlesticke The reason hereof is to shew the obedience of Moses and the people lest they might have beene thought to have received many precepts of the Lord and performed few of them In that therefore the Lord said to Moses Thou shalt make there the charge and commandement is given But now where it is thus rehearsed and he made the dutifull and carefull performing is expressed of that which was given them in charge Pellican QUEST III. In what forme the branches of the candlesticke went up Vers. 18. SIx branches came out of the side thereof 1. Pellican seemeth to thinke that these branches went up erectis calamis with their stalkes upright 2. But their opinion seemeth more probable who thinke that the branches in their going up semicirculos effecisse made halfe circles for both that forme and fashion was more comely to sight and beside if they had gone upright this inconvenience would have followed that the lamps above where the oyle was put for the lights would not have stood right up but leaning one way which had been unfit both for the droppings of the oyle and the lights would not have burned so cleare nor so bright if the lamps had not stood even and levell Gallas The rest of the questions concerning these instruments and ornaments of the Temple which are described in this chapter are before discussed chap. 25. and chap. 30. in the beginning of the chapters 4. Places of Doctrine 1. Doct. Christ our true propitiatorie and Mercie-seat Vers. 6. HE made the Mercie-seat The Mercie-seat signified Christ our true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorie who hath reconciled us to God his Father The Cherubs upon the Mercie-seat doe represent the holy Angels whose ministerie Christ useth in the government of his Church Pelargus As the Apostle saith They are sent forth to minister for their sakes that shall be heires of salvation Hebr. 1.14 Marbach 2. Doct. Christ both God and man THe making of the Arke of wood within and gold without did set forth the two natures in our blessed Saviour joyned together in one person the divine and humane Simlerus In the Propitiatorie and Mercie-seat are typically set forth the benefits that we have by Christ that as the Propitiatorie covered the Arke wherein was the Law so Christ Legem nos accusantem tegit doth cover and hide the Law which accuseth us Simler But more particularly the Apostle rehearseth the benefits which we have by Christ saying that he is made of God unto us his wisdome righteousnesse sanctification redemption 1. His wisdome in that Christ hath revealed unto us the will of his Father to give his Sonne for us That whosoever beleeveth in him should have eternall life 2. He is our Iustice in that hee imparted to us both his active righteousnesse in fulfilling the Law and his passive obedience in bearing the punishment due unto our sinne so the Apostle saith Christ is the end of the Law for righteousnesse to everie one that beleeveth 3. Christ is our Sanctification in that hee doth not only impute unto us his righteousnesse by faith but doth also sanctifie and regenerate us by his Spirit inabling us in some measure to keepe his Commandements as the Lord saith by his Prophet I will put my Spirit within you and cause you to walke in my statutes 4. He is our Redemption in that he hath by his innocent death appeased the wrath of God toward us as the Apostle saith Who shall condemne us it is Christ which is dead c. Marbachius 5. Places of Confutation 1. Confut. Against such hereticks as erred concerning Christs divine or humane nature AS Christ is shadowed forth in the Arke to be both God and man so all such are condemned which doe erre concerning the divine or humane nature of Christ. As touching Christs divine nature 1. Some utterly deny it making Christ a meere man and not to have beene before he was conceived of the Virgin Marie in which heresie were Cerinthus Ebion contrarie to the Scripture which saith that the Word which was made flesh was in the beginning c. Ioh. 1.1 2. Some confesse another nature in Christ beside his humanitie but not of the same substance with God yet of an higher nature than any creature so held Carpocrates Basilides Arrius but our blessed Saviour himselfe saith I and my Father are one Ioh. 20.30 3. Some affirmed that Christ beside his humane nature consisted also of a divine yet not begotten of the Father but making one person with God the Father as well as being of one substance so the Sabellians and Patropassians whereas the Apostle saith God sent his Sonne made of a woman Gal. 4.4 The person then of the Sonne and not of the Father was made man for us Concerning Christs humane nature 1. Some affirmed that he was not a true man but onely in outward appearance as the Manichees and Marcionites who are confuted by Christs owne words Luke 24.39 Handle me and see for a spirit hath not flesh and bones as yee see me have 2. The Valentinians and Anabaptists hold that Christ had not his flesh of the Virgin Marie but brought it with him from heaven contrarie to the Apostle who saith That hee was made of the seed of David according to the flesh Rom. c. 3. 3. Some taught that Christ had a true humane nature but in respect of his body onely not of his soule as Apollinaris Bishop of Laodicea who is convinced by the words of our Saviour Matth. 26. My soule is heavie unto death 4. Some grant that Christ tooke upon him our whole nature but not our humane infirmities But the Apostle teacheth the contrarie that Christ was in all things tempted in like sort as we are yet without sinne There are two kinde of infirmities some are personall as leprosie blindnesse sicknesse diseases these Christ was not subject unto there are naturall infirmities which doe belong unto the whole humane nature as wearinesse hunger griefe and such like these our blessed Saviour undertooke that he might be in all things like unto us 5. Some hold that Christ had a true humane nature but after the uniting thereof in one person to his Godhead it was absorpt of his divine nature which only remained this was
the children servants and cattell are commanded to rest 11. qu. VVhat strangers were injoyned to keepe the Sabbaths rest 12. qu. Why a reason is added to this Commandement 13. qu. How the Lord is said to have rested 14. qu. Of the changing of the Sabbath from the seventh day to the first day of the weeke 15. qu. How the Lord is said to have blessed and sanctified the day Questions upon the fifth Commandement 1. QUest Whether this precept belong to the first table 2. qu. VVhy the precepts of the second table are said to be like unto the first 3. qu. VVhy the precept of honouring parents is set first in the second table 4. qu. VVhy speciall mention is made of the mother 5. qu. VVhether the child is more bound to the father or mother 6. qu. Why the Lord commandeth obedience to parents being a thing acknowledged of all 7. qu. VVho are comprehended under the name of fathers and mothers 8. qu. VVhy the Lord here useth the name of father and mother to signifie the rest 9. qu. VVhat is meant by this word Honour 10. qu. Certaine doubts removed how and in what cases parents are to be obeyed 11. q. In what sense Christ biddeth us hate our parents 12. qu. How farre children are bound to obey their parents 13. qu. At what age it is most convenient for men to marrie to get children 14. qu. VVhether the reciprocall dutie also of parents toward their children be not here commanded 15. qu. VVherein the dutie of parents consisteth toward their children 16. qu. VVhether all the duties of mercie and charitie are commanded in this precept 17. qu. Of the true reading and meaning of these words That they may prolong it 18. qu. In what sense the Apostle calleth this the first Commandement with promise 19. qu. Why the promise of long life is made to obedient children 20. qu. What other blessings are promised under long life 21. qu. This promise of long life did not onely concerne the Iewes 22. qu. Whether long life simplie be a blessing and to be desired 23. qu. VVhy wicked and disobedient children are suffered to live long 24. qu. How this promise of long life is performed seeing the righteous seed are many times soone cut off Questions concerning the dutie of Subjects unto Civill Magistrates 23. QUest Of the dutie of Subjects toward their Prince 24. qu. How farre Subjects are to obey their Governours 25. qu. Whether it had beene lawfull for David to have killed Saul against Bucanus Questions upon the sixth Commandement 1. QUest Why this precept is set before the other that follow 2. qu. Whether it be here forbidden to slay any beast 3. qu. Of the divers kinds of killing 4. qu. How the soule is killed by evill perswasion 5. qu. That it is not lawfull for a man to kill himselfe 6. qu. The inward murder of the heart forbidden 7. qu. What things are to be taken heed of in anger 8. qu. Of rayling and reviling 9. qu. VVhether beating and wounding though there be no killing be not forbidden here 10. qu. VVhy actuall murder is such an haynous sinne before God 11. qu. How diversly murder is committed 12. qu. Of the divers kinds of murder 13. qu. Magistrates are not guiltie of murder in putting malefactors to death Questions upon the seventh Commandement 1. QUest Of the order and negative propounding of this Commandement 2. qu. Whether the uncleane desire of the heart be forbidden in this precept 3. qu. Other acts of uncleannesse beside adulterie here forbidden 4. qu. Of the sinnes of unnaturall lust 5. qu. VVhy some kinde of uncleannesse is not forbidden by humane lawes 6. qu. Of the greatnesse of the sinne of adulterie 7. qu. Adulterie as well forbidden in the husband as in the wife 8. qu. VVhether adulterie be a more grievous sinne in the man or in the woman 9. qu. VVhether adulterie be now necessarily to be punished by death 10. qu. VVhether it be lawfull for the husband to kill his wife taken in adulterie 11. qu. Simple fornication whether a breach of this Commandement 12. qu. Spirituall fornication is not a breach of this precept 13. qu. Of the lawfulnesse and dignitie of mariage 14. qu. Of the espousals and contract of mariage with the difference and divers kinds thereof 15. qu. Of mariage consummate and the rites and orders therein to be observed 16. q. What conditions are required in lawfull mariage 17. qu. Of the ends of the institution of matrimonie 18. qu. Of the mutuall matrimoniall duties betweene man and wife 19. qu. VVhether mariage be left indifferent to all Questions upon the eighth Commandement 1. QUest Whether the stealing of men onely be forbidden in this precept 2. qu. Of the order and phrase used in this precept 3. qu. Of the generall heads of the things here prohibited 4. qu. Of Sacrilege 5. qu. Whether it bee lawfull to convert things consecrated to idolatrie to other uses sacred or prophane 6. qu. Of the sacrilege of spirituall things 7. qu. Of Simonie 8. qu. Of common theft with the divers kinds thereof 9. qu. Of the divers kinds of transactions and contracts 10. qu. Of the divers kinds of fraud and deceit used in contracts 11. qu. Of unlawfull and cosening trades 12. qu. How this precept is broken by procuring our neighbours hurt 13. qu. Of the abuse of mens goods and substance another generall transgression of this precept Questions upon the ninth Commandement 1. QUest What it is to answer a false testimonie 2. qu. Whether false testimonie in judgement be here onely forbidden 3. qu. How divers wayes a false testimonie is borne 4. qu. Who is to be counted our neighbour 5. qu. What conditions must concurre to convince one of falsehood 6. qu. Of the divers kinds of lies 7. qu. Some cases wherein the truth is not uttered and yet no lie committed 8. qu. How the truth may bee uttered and yet this Commandement broken 9. qu. Of the divers kinds of false testimonies 10. qu. Of a false testimonie in matters of religion 11. qu. Of falsehood and error in Arts. 12. qu. How falsehood is committed in judgement 13. qu. Of the danger of bearing false witnesse in judgement 14. qu. Of the detorting and wresting of words to another sense another kinde of false testimonie 15. qu. Of the violating of faith in leagues and covenants 16. qu. Whether are more grievous publike or private false witnesse bearing 17. qu. Of the divers kinds of private false testimonies 18. qu. Of a false testimonie which a man giveth of himselfe Questions upon the last Commandement 1. QUest The last precept whether two or one 2. qu. What manner of concupiscence is here forbidden and how this precept differeth from the former 3. qu. Whether involuntarie concupiscence having no consent of the will is here forbidden 4. qu. Why there is no precept to direct the inward passion of anger as of coveting 5. qu. Whether sinne properly consist in the internall or
qu. VVhether the owner might redeeme his life with money 67. qu. VVhat servants this law meaneth Hebrewes or strangers 68. qu. VVhy a certaine summe of money is set for all servants 69. qu. VVhat kinde of welles this law meaneth where and by whom digged 70. qu. How the live and dead ox are to be divided where they were not of equall value Questions upon the two and twentieth Chapter 1. QUest Of the divers kinds of theft 2. qu. VVhy five oxen are restored for one and for a stollen sheepe but foure 3. qu. Of the divers punishment of theft and whether it may be capitall 4. qu. VVhy the theefe breaking up might be killed 5. qu. How it is made lawfull for a private man to kill a theefe 6. qu. After what manner the theefe was to be sold. 7. qu. VVhy the theefe is onely punished double with whom the thing stollen is found 8. qu. How man is to make recompence of the best of his ground 9. qu. Of the breaking out of fire and the damages thereby 10. qu. VVhy the keeper of things in trust is not to make good that which is lost 11. qu. How the fraud in the keeper of trust was to be found out and punished 12. qu. VVhat is to be done with things that are found 13. qu. How this law of committing things to trust differeâ—h from the former 14. qu. How the cause of theft differeth from other casualties in matters of trust 15. qu. VVhether it were reasonable that the matter should be put upon the parties oath 16. qu. VVhat was to bee done if the thing kept in trust were devoured of some wilde beast 17. qu. Of the law of borrowing and lending when the thing lent is to be made good when not 18. q. Why such a strait law is made for the borrower 19. qu. Why the hirer is not to make good the thing hired as when it is borrowed 20. qu. Whether the fornicator by this law is sufficiently punished 21. qu. Why the woman committing fornication bee not as well punished by the law 22. qu. What kinde of dowrie this law speaketh of 23. qu. How this law differeth from that Deut. 22.29 24. qu. What was to be done if the fornicator were not sufficient to pay the dowrie 25. qu. What if the fornicator refused to take the maid to wife 26. qu. Whether this law were generall without any exception 27. qu. How farre this positive law against fornication doth binde Christians now 28. qu. Why the law doth require the consent of the father to such mariages 29. qu. Why next to the law of fornication followeth the law against witchcraft 30. qu. What kinde of witchcraft is here understood 31. qu. Whether love may be procured by sorcerie 32. qu. Whether witches can indeed effect any thing and whether they are worthie to bee punished by death 33. qu. Of the odious sinne of bestiall and unnaturall lust 34. qu. The reasons why men are given over to unnaturall lust 35. qu. What is meant by sacrificing to other gods 36. qu. Whether idolatrie now is to bee punished by death 37. qu. Why idolatrie is judged worthie of death 38. qu. Of kindnesse how to be shewed toward strangers and why 39. qu. Why widowes and Orphanes are not to be oppressed 40. qu. How and by what meanes prayers are made effectuall 41. qu. Why usurie is called biting 42. qu. What usurie is 43. qu. Of divers kinds of usuries 44. qu. That usurie is simplie unlawfull 45. qu. Certaine contracts found to be usurie not commonly so taken 46. qu. Whether all increase by the lone of money be unlawfull 48. qu. Whether it were lawfull for the Iewes to take usurie of the Gentiles 49. qu. What garment must bee restored before the Sun set which was taken to pledge and why 50. qu. Who are understood here by gods and why 51. qu. VVhy the Magistrate is not to be reviled and with what limitation this law is to be understood 52. qu. VVhether S. Paul transgressed this law Act. 23. when hee called the high Priest painted wall and whether indeed he did it of ignorance 53. qu. VVhat is understood here by abundance of liquor 54. qu. Of the difference of first fruits and tithes 55. qu. Of the divers kinds of tithe 56. qu. Reasons why tithes ought to be payed 57. qu. VVhether this law bee understood of the redemption of the first borne or of their consecration to Gods service 58. qu. VVhy the first borne of cattell were not to bee offered before the eighth day 59. qu. Of the meaning of this law whether it were mysticall morall or historicall 60. qu. VVhy they are forbidden to eat flesh torne of beasts 61. qu. Of the use and signification of this law Questions upon the three and twentieth Chapter 1. QUest Of raysing or reporting false tales 2. qu. What it is to put to the hand to be a false witnesse 3. qu. How great a sin it is to be a false witnesse 4. qu. VVhether in this law we are to understand the mightie or the many 5. qu. How the poore is not to be esteemed in judgement 6. qu. How person are accepted in judgement and how far the poore may be respected 7. qu. VVhy mercie is to bee shewed toward the enemies oxe and asse 8. qu. VVhether it is to bee read Thou shalt helpe him or lay it aside with him 9. qu. How the poore mans cause is perverted in judgement 10. qu. Against lying in judgement and how it may be committed 11. qu. VVho are meant here by the just and innocent 12. qu. In what sense God is said not to justifie the wicked 13. qu. VVhether a Iudge ought alwayes to follow the evidence when he himselfe knoweth the contrarie 14. qu. A Iudge is not bound of his knowledge to condemne a man not found guiltie in publike judgement 15. qu. VVhat a dangerous thing it is for a Iudge to take gifts 16. qu. VVhether all kinde of gifts are unlawfull 17. qu. VVhy strangers are not to bee oppressed in judgement 18. qu. Of the divers festivals of the Hebrewes 19. qu. VVhy the land was to rest the seventh yeare 20. qu. What the poore lived upon in the seventh yeare 21. qu. VVhether the seventh yeare were generally neglected in Israel 490. yeares together as Tostatus thinketh 22. qu. Why the law of the Sabbath is so oft repeated 23. qu. VVhat manner of mention of strange gods is here forbidden 24. qu. VVhy it is forbidden to sweare by the name of strange gods 25. qu. Whether a Christian may compell a Iew to sweare by his Thorah which containeth five books of Moses 26. qu. VVhether a Iew may be urged to sweare by the name of Christ. 27. qu. VVhether a Saracon may be urged to sweare upon the Gospell or in the name of Christ. 28. qu. VVhether a Christian may sweare upon the the Iewes Thorah 29. qu. That it is not lawfull for a Christian to sweare upon the Turkes Alcaron or
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
become as one of us 1. Not as one of the Angels as Oleaster interpreteth or that the Lord speaketh in the plurall number as is the manner of great persons for this phrase of speech was not used in those dayes neither are the Angels and God alike 2. But by us the Trinity is vnderstood and the rest is uttered ironice by way of derision Adam is rebuked that he came farre short to be as God as Sathan promised him either as God the Father in power or as the sonne in wisedome or as the holy ghost in goodnesse holinesse Verba sunt insultantis as Augustine saith quod non solum factus fuerit qualis esse voluit sed nec illud quod factus fuerat conservavit they are as the words of one that insulteth because he was so farre from being made that which he desired that hee could not keepe that which he was made And as Rupertus non solum nequaquam sicut Deus sed penefactus erat sicut diabolus He was so farre from being as God that he was almost become as the Devill if Gods mercie had not prevented him 3. I rather preferre this sense with Mercerus and Calvin that God speaketh ironically even in Adams hearing then either with Iunius and Paguine to referre these words to the time past when man was in the state of innocencie or to make it an affirmative speech of the time present with Onkelos that Adam now of himselfe knew good and evill as God for then he had gained and not lost by his transgression he knew evill by experience as he did not before but he had no such perfect knowledge as in the Angels therefore the Lord here derideth mans folly and alludeth to the vaine words of Satan who promised they should be as God 4. And where he saith lest he put forth his hands c. by living forever 1. Neither long life is meant 2. Nor that God herein had compassion of man that being brought to so miserable an estate he should not alwayes live in it 3. Neither that if he did eat of the tree of life he should have lived for ever as Calvin thinketh that God vitam conjungit cum externa tessera did joyne life with the outward signe for the tree of it selfe gave not life but was a symbole only of immortality which man should have received of God if he had persevered in his obedience Muscul. 5. But seeing the Lord had deprived man of life he taketh away also the symbole of it and speaketh according to the judgement of man who foolishly might thinke to recover his estate by eating of the tree of life and therefore by putting forth his hand is expressed that voluntary action whereby man of purpose would have eaten of the tree of life to releeve himselfe Mercer 6. Now although it had not beene materiall though Adam before his fall had eaten of the tree of life for it could not have helped him now yet I rather thinke with Ramban that he did not eat of it at all QVEST. XXXII At what time Adam fell Vers. 23. THerefore the Lord sent him forth from the garden of Eden Here a great question is moved how long Adam continued in Paradise and when he was cast out of Paradise Some would have Adam to continue so long in Paradise as Christ lived yeares on earth others the space of forty dayes and that Christ fasted so many dayes for a remedy against Adams intemperancie in Paradise so long others thinke that Adam fell the next day after his creation upon the day of rest as Tostatus but it is not like that God upon that day which was a time of rejoycing would execute judgement nor curse in that day which he blessed some thinke that Adam fell upon the eighth day of his creation that day seven night wherein he was made as Pererius but the most approved opinion is that Adam fell the same day of his creation which seemeth to be most probable for these reasons 1. The Angels that fell presently after their creation sinned as our Saviour saith that the Devill non steâ—it in veritate did not stand or continue in the truth Ioh. 8.44 Hereunto Augustine consenteth Factus coâ—tinuo se à luce veritatis avertit as soone as he was made he presently turned aside from the light of truth unde angelicae vitae dulcedinem non gustavit quam non acceptam fast idivit sed nolendo accipere de seruit amifit so he tasted not the sweetnesse of the angelicall life which he loathed not being received but by disdaining to receive it lost it So it is like that man also eftsoone lost the benefit of the creation 2. Our Saviour saith that the deuill was a murtherer from the beginning Ioh. 8.44 not of the world but of mans creation therefore at the very first he set upon them 3. The subtilty of the Devill doth insinuate as much who would then assault them when they were least able to resist before they by experience were confirmed in their obedience 4. And it was fit that man sinning should be cast out of Paradise before he had fully tasted of the pleasure thereof lest he afterward might have beene tormented with the losse and attempted to returne 5. And it is cleare by the serpents first onset Hath God said ye shall not eat of every tree c. that they had not yet tasted of any fruit but at the very first the forbidden fruit was offered before their appetite had beene served with any other 6. Adam had not yet eaten of the tree of life as is evident vers 21. lest he put forth his hand and take also of the tree of life and therefore Augustine is in an errour that he did eat of other trees and specially of the tree of life but if they had stayed any time in Paradise it is not unlike but they should have tasted of the tree of life it being in the heart of Paradise where Adams chiefe aboad was 7. Likewise seeing presently after the creation they were bidden increase and multiply it is not other like but the man should have knowne his wife in Paradise if they had stayed there so long and so they should have gotten children without sinne To this purpose Augustine saith Quasi in ea â—tate facti credendi sunt ut expectanda esset maturitas pubertatis aut non illud tunc legitimum esset eâ—m primum fieri potuit as though they were created of such an age which was not fit for procreation or that it had not beene lawfull for them to come together as soone as might be 8. What became of Lions and Beares that lived of flesh all this while of Adams being in Paradise they could not fast so long and flesh they did not eat because there was no death before mans fall and they did not feed on grasse for then their nature should not so soone have beene changed to devoure flesh 9.
hee were rude in speech yet he was not so in knowledge 2. Cor. 11.6 the power of S. Pauls speech consisted not in eloquence of words but in the wisdome of the spirit so Moses though defective in the manner of elocution yet might speake with gravity and wisdome and so bee powerfull in words 9. Wherefore notwithstanding this or what else is objected the most probable opinion is that Moses had some naturall impediment of speech as appeareth both by his owne excuse by the Lords answer by the coadjutorship of Aaron his brother an eloquent man vers 14. and because Moses after this saith he was a man of uncircumcised lips and whereas he saith here nor since thou hast spoken to thy servant his meaning is that if at this time when God spake unto him who was able to take away all impediment of speech yet his infirmity remained much more was it like afterward to continue Iunius QUEST VIII How God is said to make the deafe and dumbe Vers. 11. WHo hath made the dumb or the deafe 1. Wee refuse here the fables of the Hebrewes that when Pharaoh had appointed one to kill Moses he was striken blind that he could not see Moses and Pharaoh became both deafe and dumbe that though he espied Moses escape yet hee could not speake to have him stayed but it is evident by the story that Moses fled before hee was apprehended The Lord here speaketh in generall not of any one dumbe or deafe but that as hee sendeth these infirmities upon man so also hee is able to heale them 2. And although these infirmities are evill in respect of nature yet God is the author of them because they are good also in respect of the end which is to humble man and bring him to repentance and to set forth the glory of God as our Saviour saith of the blind man that his blindnesse came that the workes of God might be shewed upon him Simler QUEST IX How and wherefore the Lord was present with Moses mouth Vers. 12. I Will be with thy mouth 1. Although Moses was no eloquent man in outward speech as humane eloquence is accounted yet there was in him a grave and divine eloquence such as the Apostles were endued with the Lord promiseth the assistance of his spirit and to bee present with his mouth 2. But the impediment of his tongue the Lord doth not altogether take away both that Gods glory and power might appeare and that Moses should see how needfull the helpe and society of his brother was neither did Moses pray unto God to heale that infirmity but only useth it as an argument to decline his calling Simler QUEST X. Whom Moses meaneth that he would have sent Vers. 13. SEnd by the hand of him whom thou shouldest send 1. Lyranus thinketh that Moses meaneth his brother Aaron who was elder than he and fitter for his eloquent speech but no mention was made yet of Aaron whom Moses knew not to be alive as may be gathered vers 18. till the Lord first spake of him and promised hee should assist him 2. Rabbi Selomo taketh that hee meaneth Iosuah whom God revealed unto him should be the man that was to lead Israel into the promised land But beside that Iosuah is not yet spoken of this request of Moses would have shewed some emulation or envy toward Iosuah 3. Many of the ancient writers as Iustenus Martyr Tertullian Cyprian with others thinke that Moses here speaketh of the Messias that should be sent into the world so also Perer. But this seemeth not to be so fit both for that Moses not being ignorant of the prophesie of Iacob concerning the comming of Shiloh and how the Lord promised that he would raise up a Prophet like unto him Deus 18.18 which is understood of Christ could not yet expect the comming of the Messiah and this request for the comming of the Messiah proceeding of faith would not have provoked the Lords wrath Therefore Eugubinus opinion though Pererius checkt him for it is not herein to be misliked that neither would have those places of Scripture which are understood of the Messiah to bee referred to others for that savoureth of Judaisme nor yet that which is spoken of others to be applied to Christ which also would bewray curiosity and superstition 4. Therefore the plaine meaning of Moses is that wheâ—â—as God might find out many more fit than himselfe he would send by their hand that is ministery so he aimeth not at any one in particular to be sent but any other whosoever QUEST XI Whether Moses sinned in his so often refusall seeing God was angry with him Vers. 14. THen Iehovahs wrath was kindled 1. Neither doe we consent to some Hebrewes that doe aggravate Moses sinne as distrusting Gods word and therefore some say hee was punished in being deprived of the Priesthood which was given to Aaron some in that he was not suffered to enter into the land of Canaan Contr. But neither was the first a punishment for Moses still was the chiefe and gave Aaron direction and it was a comfort to Moses to have such a coadjutor and beside Aaron was the elder to whom the priesthood appertained Neither was Moses offence here the cause why he entred not into the land of Canaan but his disobedience at the waters of strife Simler 2. Neither on the other side is their opinion found that doe justifie Moses herein and commend his humility in refusing so weighty a calling as Gregorie who by Pauls example would have us ready to suffer adversities and by Moses to refuse prosperity And Hierome commendeth Esaâ—es readinesse after his lippes were purified and Moses unwillingnesse being guilty to himselfe of his owne infirmity Contra. 1. In that God was angrie with Moses it is evident he offended 2. And as S. Paul was willing to suffer adversity because it was Gods will the spirit so testified every where of him that bands and persecution did abide him so Moses should not have refused this charge seeing God so often had signified his will unto him 3. And if Esay did well after the Lord had purged his lippes being before unwilling to shew his readinesse then Moses did not well who after the Lord had promised to be with his mouth yet still persisted in his refusall 3. Thostatus granteth that Moses sinned yet it was a veniall and small sinne because wee reade of 〈◊〉 punishment that followed Cajetanus is of the same opinion and his reason is taken from the phrase here used The wrath of God was kindled as when a man is moved suddenly of choller than of set purpose Contra. In some sense we confesse that both this and all other of Moses sinnes and of all the elect are veniall in respect of Gods mercie in Christ that pardoneth them but otherwise in it owne nature neither this nor any other sinne is pardonable for the wages of sinne is death Rom. 6.23 in the justice of God 2.
Neither was this sinne of Moses veniall that is a light and small sinne for such sinnes the Lord passeth over in his children but here he was angry with Moses If the Lord should bee angry with every small sinne and oversight of his children who should abide it 3. The forbearing of punishment sheweth not the smalnesse of the sinne but the greatnesse of Gods mercie 4. Cajetanes observation is false for the same phrase â—ichar aph Iehovah Iehovahs wrath was kindled is used upon occasion of great sinnes as when the people murmured Numb 11.3 and lusted for quailes vers 33. the same words are there put 4. This then may safely be held that although Moses at the first might in humility disable himselfe yet after God had given him satisfaction to all his doubts upon his foure severall refusals first for his owne insufficiencie and the greatnesse of the businesse Chap. 3.11 Secondly because they might inquire after Gods name Chap. 3.14 Thirdly he excuseth himselfe by the incredulity of the people Lastly by his owne imperfection of speech yet after all this to stand still upon his refusall sheweth no small infirmitie in Moses as it may appeare by the effect because God was angrie with him yet Gods anger is not such against his children as against the wicked for there he is angry and punisheth here he is angrie and rebuketh but withdraweth not his favour for immediatly the Lord concurreth with Moses desire and giveth him his brother to be his assistant Simler So that Gods anger here is as when the father is angrie with his child or one friend with another which notwithstanding is no breach of friendship QUEST XII Why Aaron is called the Levite Vers. 14. AAron thy brother the Levite 1. This is not added because the Priesthood should have belonged to Moses the Leviticall order to Aaron but that Moses was deprived of that honour for refusing his calling as Rabbi Salomon Pellican 2. But because there might bee other Aarons not of Levie this is expressed by way of distinction that Moses might know that the Lord did meane none other Aaron but his owne naturall brother of Levi Iun. Simler 3. And this might bee also a reason thereof because the Lord purposed to annex the Priesthood to Aaron and his posteritie Osiander QUEST XIII How Moses is said to be as God to Aaron Vers. 16. THou shalt bee to him in Gods stead This sheweth 1. that Moses should bee superior unto Aaron as his Prince as the Chalde Paraphrast and Aaron as his Chancelor Moses should give him direction from God what to speake Osiander 2. By this also Moses authority is signified by the which as in Gods place he ordained Aaron to be the high Priest Pellican 3. Likewise he is as God that is a wise counsellor and full of Gods spirit to whom Aaron should resort for counsell Vatab. Genevens 4. And as Aaron was Moses spokesman to the people so Moses should bee Aarons mouth to consult with God so the Septuagint and Latine read Thou shalt be for him in those things which appertaine to God 5. But Moses in another sense is said to bee Pharaohs God Exod. 7.1 not only to declare Gods will unto him but to execute Gods judgements upon him Genevens QUEST XIV Whether Moses did well being called of God in taking his leave of his father in law Vers. 18. THerefore Moses went and returned to Iethro 1. Some doe charge Moses here with an oversight that he presently dispatched not into Egypt but first tooke his leave of his father in law for Iacob went away without Labans privity and S. Paul saith that hee did not consult with flesh and bloud after he was called Galath 1. 2. Contra these examples are altogether unlike for Laban was unfriendly to Iacob and he feared he would worke him some displeasure and Iacob was then at his owne hand and kept sheepe for himselfe and beside he had in a manner sold over his daughters to Iacob and used them as strangers But Moses had a kinde and loving father in law he then kept his sheepe as hee covenanted and he entertained Zipporah still as his daughter and therefore Moses could not in humanity but take his leave of him 3. S. Paul consulted not with any for the approbation of his calling being therefore fully assured neither doth Moses conferre with Iethro to any such end but only to performe the office of humanity Simler 4. Wherefore the calling of God doth not take away civill duties toward parents and kindred saving where they are an impediment to our calling in which case wee are rather to forsake father and mother than to disobey God 5. Moses therefore taketh his leave of Iethro both because he purposed to carry away his wife and children and for that he had before covenanted to stay with Iethro chap. 2.21 Ferus QUEST XV. Why Moses concealed from Iethro the principall end of his going LEt me goe and returne to my brethren 1. Moses concealeth from his father in law the principall cause of his journey which was the calling of God both for that he sought Gods glorie and not his owne Ferus lest he should have seemed to boast of his visions Osiander and he doth keepe it secret of modesty least he might be thought to be a vaine man in telling such incredible things 2. In saying he went to see whether his brethren were alive and to visite them he dissembleth not though he went to doe more and it is evident by taking his wife and children with him that Iethro knew hee purposed not only to visite them but to stay there so that it seemeth likely that Moses imparted so much of his purpose concerning his stay there Simler and in generall also that he went for the comfort and profit of his brethren as Iosepus but in particular he kept secret the end of his going 3. Iethro being a good man would not hinder so charitable a worke though he had speciall use of him Ferus especially having such experience of the fidelitie and wisedome of Moses that without great cause he knew he would not desire to depart from him Simler QUEST XVI Whether God spake to Moses in Midian beside that vision in Horeb. Vers. 19. ANd Iehovah said to Moses 1. Some thinke that this sentence is transposed and that God thus spake unto Moses before he had moved his father in law Genevens Pellican But although such transposing of the order be usuall in Scriptures yet heere it need not to bee admitted for God might often appeare to Moses to confirme him Iun. and this was said in Midian the other vision was in Horeb the distinction of the place sheweth them to be divers apparitions Simler 2. The Lord to encourage Moses taketh away all doubts and telleth him that all which sought his life as well Pharaoh as the pursuers of the bloud of the slaine were dead Iun. And thus much Moses might impart also to his father