should not be soone provoked because rage is a sinne before God and so deserveth punishment and for that every man desireth libertie but he that is given to anger is not Dominus sui ipsius Master of himselfe 2. He must take heed ut 〈◊〉 in ira permaneat that he continue not long in anger Psal. 4. Be angrie and sinne not Ephes. 4. Let not the Sunne goe downe upon your wrath 3. Men must bee carefull ne procedat primò in corde that anger proceed not first in the heart for then it turneth to hatred and he that hateth his brother is a manslayer for Se interficit spoliando se charitate alium He killeth himselfe by spoyling himselfe of charitie and another also 4. Ne procedat in verbo It must not proceed in word for he which calleth his brother foole is in danger of hell fire Matth. 5. 5. Ne procedat in opere It must not proceed unto the deed for in every worke wee must consider two things Facere justitiam misericordiam To doe justice and shew mercie but he which is angrie can doe neither For the first the Apostle saith that the wrath of 〈◊〉 doth not accomplish the righteousnesse of God Iam. 1.20 It is reported of Plato that hee should say to his servant that had offended him Punirem te nisi essem iratus I would punish thee if I were not angrie And he that is angrie can shew no mercie as it is said of Simeon and Levi in their rage they killed a man Gen. 49. Thom. in opuscul QUEST VIII Of rayling and reviling NExt unto the inward rage and heat of the affections followeth the outward indignation expressed by words gesture and other signes and the third degree is when men fall to plaine railing backbiting slandering threatning as these three are thus expressed by our blessed Saviour Whosoever is angrie with his brother unadvisedly shall be culpable of judgement and whosoever saith unto his brother racha shall be worthie to be punished by a counsell and whosoever shall say thou foole shall be worthie to be punished with hell fire Matth. 5.22 1. Here our Saviour maketh three degrees of anger or rage the one in the sudden heat and boyling of the affection inwardly without cause the second in the shewing of this indignation outwardly by any disdainfull words as in calling one racha that is idle head light braine for so rik in the Hebrew to the which this Syrian word agreeth both in sound and sense signifieth light value Iun. Matth. 5.22 As also this indignation may bee expressed by other signes as by grinning frowning spitting and such like Simler Then the third degree followeth in open railing as calling one foole with other termes of reviling 2. As our Saviour maketh difference of the sins so also he sheweth divers degrees of punishment alluding unto the politike forme of judgement for first there was the session or judgement of three who judged of small causes then of 23. who determined more waightie matters then of 71. before whom the high Priest or a false Prophet and sometime a whole tribe was convented and judged Beza So he that is angrie shall be censured in the secret judgement of God he that sheweth his indignation by opprobrious words shall be held guiltie before all the assemblie of the heavenly Angels and Saints he that raileth and revileth shall bee judged worthie of hell fire that is of the greatest punishment Marlorat For they used foure kinds of punishments among the Jewes whereby they put malefactors to death strangling the sword stoning and fire of the which the last was the worst Beza 3. For he that raileth and revileth tres quasi uno ictu occidit killeth three as it were with one blow himselfe him that giveth credit and the third whom he slandereth and revileth Basting QUEST IX Whether beating and wounding though there be no killing be not forbidden here THe externall act followeth not only of killing but in offering any other violence with the hand in beating wounding striking and such like 1. Here commeth to be examined the opinion of R. Salomon that in this precept only murther is forbidden but other violent wrongs in maimes wounds shedding of bloud beatings and such like hee thinketh onely afterward to bee restrained in the Judicials 2. Against this opinion these reasons are enforced 1. The Judicials only concerned the Israelites and did not bind the Gentiles but even among them these kind of violent assaults were unlawfull therefore they are forbidden not by the Judicials only but by the Morall law Tostat. qu. 21. He also urgeth this reason The things which were forbidden by the Judicials of Moses only it was no sinne for the Israelites to doe before those Lawes were given them that is before they came to Mount Sinai but it was unlawful before for them one to smite another as for the same cause Moses reproved an Hebrew that did his brother wrong and smote him Exod. 2.13 therefore these wrongs were not only prohibited by the Judiciall law 3. Burgensis giveth this reason Quia facit contra charitatem Because he that smiteth or woundeth though he kill not doth against charity as he also doth which killeth though in an higher degree So also Lippoman 4. Tostatus further giveth this rule Omnia quae pertinent ad idem genus reducuntur ad idem prâ—ceptuum All that belongeth to the same kinde is to be referred to the same Commandement as all wounding beating smiting tendeth to the hurt of our brother in his body as killing likewise doth QUEST X. Why actuall murder is such an hainous sinne before God NOw followeth the greatest transgression among the rest which is the taking away of a mans life 1. For if hatred envy railing wounding and the like are counted murder before God in respect of the will and purpose much more murder it selfe which is the scope and end whereat all the former wrongs and injuries drive for if those things are displeasing unto God because they often bring forth murder the effect it selfe must needs bee more hainous Basting 2. Another reason which amplifieth the sinne of murder is because the Lord by this meanes seeth Imaginem suam violari that his image is violated which is given as a reason of this precept Gen. 9.6 Calvin 3. And againe it is an unnaturall sinne because man is as our owne flesh as the Prophet saith Isai. 58.7 Hide not thy selfe from thine owne flesh but no man ever hated his owne flesh as the Apostle saith Calvin Yea the murderer herein is crudelier Lupâ— more cruell than the Wolfe for as Aristotle writeth 4. Animalium Give unto a Wolfe the flesh of another Wolfe and he will not eat it yet one man preyeth upon another and devoureth another Thomas 4. Hominum societas violatur by this meanes the societie of man is violated which that it may be preserved the Lord forbiddeth all shedding of bloud Galas 5. Polluitur foedatur terra
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
with these abominations for the which the Lord cast them out Levit. 18.24 Simler QUEST XXXV What is meant by sacrificing to other gods 〈…〉 hearing that the two tribes and an halfe beyond Jordan had erected them an Altar they assembled themselves together against them as jealous lest they purposed to bring in a new worship of God Tostat. 5. And not onely they which committed Idolatrie themselves but they which perswaded others were to be put to death Deut. 13.6 7. QUEST XXXVI Whether Idolatrie now is to be punished by death Vers. 20. SHall be slaine 1. The word is charam that simply signifieth not to cut off but to destroy as an anathema thing accursed and bequeathed to destruction Iun. Pelarg. 2. The Interlinearie Glosse expoundeth it of excommunication and of eternall death but both the practise of those times and the like punishment here â—nflicted upon other capitall crimes sheweth that it must be understood of the losse of the temporall life though beside without their great repentance Idolaters deserve also everlasting death Rev. 22.8 3. Some object that now Idolatrie is not to be punished by death but that such rather that are seduced should be instructed in the true worship of God and in the times of the Gospell it is fit more clemencie and mercie should be shewed than under the rigour of the law Answ. 1. Though Idolaters are to be instructed to reforme their error for the salvation of their soules yet this letteth not but that for so great impietie and for the example of others they should worthily suffer the paines of death 2. And now under the Gospel seeing robberie against the common peace and â—reason against the life and safetie of the Prince and State are judged worthy of death Qui majestatem Dei 〈◊〉 dissime violavit tam leve facinus admisisse putabitur shall he which violateth the Majestie of God most impiously be thought to commit so small an offence Gallas 4. But although as Osiander saith the Magistrate non gladio in idololatriam vindicare teneatur be not now bound to take revenge of Idolatrie by the sword for some difference there is betweene Pagane idolatrie and Popish superstitious Imagerie the one being an absolute deniall of all Christianitie the other a mixing therewith of superstitious vanitie yet by the equitie of this Judiciall law which serveth for the strengthening of a morall precept the like sin of idolatrie may justly receive the like punishment As Cyprian repeating that law Deut. 13.12 Si audieris in una ex civitatibus c. If thou hearest of any of the cities c. that are drawne away to serve other gods that such a city should be destroyed thus further inferreth cujus praecepti memor Mattathias which precept Mattathias remembring killed him that approached to the idolatrous Altar to sacrifice c. Then he further addeth Quod si ante adventum Christi circa Deum colendum et idola spernendâ— haec pracepta servata sunt c. Now if these precepts concerning the worship of God and despising of Idols were kept before the comming of Christ quanto magis post adventum Christi servanda sunt How much more ought they to be kept after the comming of Christ seeing he hath not onely exhorted us in words but in deeds Augustine likewise shewing a difference betweene the schisme of the Donatists and Pagane idolatrie thus concludeth Quis vestrum non laudat leges c. Which of you doth not commend the lawes given by the Emperours against the sacrifices of the Pagans illius quippe impietatis capitale supplicium est c. for the punishment of that impietie is capitall 5. R. Salomon thinketh that if a Jew did sweep an Idol Temple velornaret vel alia similia faceret quae sunt praambula c. or adorne it onely and doe other things which are but preambles to Idolatrie he was not to be punished by death but some other wayes Ex Lyrano But if enticing in words to idolatrie were judged worthy of death Deut. 17.5 much more to entice and draw by fact and example as in adorning and beautifying the Temples of Idols QUEST XXXVII Why idolatrie is judged worthy of death NOw the reasons why idolatry was held by Moses law to be worthy of death were these 1. Quia is cultus diabolo exhibetur qui idolorum author est Because that idolatrous worship is giuen unto the devill who is the author of Idols Gallas 2. Aequum est vita privari eos c. It is just that they should be deprived of life which forsake God the author and fountaine of life Simler To leave the worship of God who is the author of life and to worship the devill the author of death and destruction mille mortibus c doth shew himselfe to be worthy of a thousand deaths Gallas 3. Though euery transgression of the law be in some sort a breach of Gods covenant yet idolatry more specially is said to be a transgression of the covenant of God Deut. 17.2 Because men apparently and professedly thereby forsake the profession solemnely made of their service and obedience vnto the Lord Simler 4. And this severe punishment the Lord appointeth for idolatrie quia inter Aegyptios idololatria assiâ—everant because the Israelites had accustomed themselves unto idolatry among the Egyptians in so much that they Moses yet living set up a golden calfe to worship Simler 5. Because of the ready inclination and propension of mans nature unto idolatry it was fit that it should by some severe punishment be restrained Calvin 6. And two things there are which doe exaggerate the nature of a sinne and aggravate the punishment thereof Res in quibâ—s committitur is in quos committitur c. The things wherein they are commited and they against whom they are committed Borrh. Both which concurre here in the sinne of apostasie and idolatrie For what mattâ—â— can be of greater moment than the service and worship of God and what sin more grievous than that which is committed against God QUEST XXXVIII Of kindnesse how to be shewed toward strangers and why Vers. 21. THou shalt not doe injury to a stranger 1. There are two reasone why men are apt to doe wrong unto strangers a both because they are not allied by affinity or consanguinity and therefore no naturall affection is commonly shewed toward them because they are destitute of friends and patrons and therefore lye more open to wrong Tostatus 2. The stranger must neither bee injured in word nor wronged in deed Simler Neither secretly by fraud nor openly by violence neither must they be hindred by any private man nor publikely prejudiced by lawes made against them Tostat. And it is not enough not to doe them wrong but we must help them and doe them what good we can Gallas 3. And this reason is added because they were strangers in Egypt they did feele by experience what it was to use strangers hardly that by
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
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
was the fittest instrument that would soone winde himselfe in and out and creepe away that he should not be seene of Adam 3. In that Moses maketh no mention of the Devill but of the serpent only it was both in regard of the weaknesse and rudenesse of the people who could not well conceive any other but the visible creatures and for that Moses writing a story reporteth things as they appeared as the story of Samuels apparition to Saul calleth it Samuel whereas it was Satan in Samuels shape because it so appeared 4. The Hebrewes here are not to be approved that say the serpent coveted to have company with the woman for that is against the nature of beasts QVEST. IX Of the manner how the woman was tempted of Satan COncerning the tentation of Satan and seduction of the woman 1. he beginneth subtilly hath God indeed said yee shall not eat of every tree whereas God onely forbad them one tree as though God had dealt hardly with them in abridging them of their liberty 2. The woman reporteth not the words of the prohibition truly some thinke that shee added of her owne yee shall not touch it as Ambrose some that she changed the words as Rupertus for the tree of knowledge of good and evill saying the tree in the midst of the garden but certaine it is that she taketh somewhat from Gods words pronouncing doubtfully lest ye die which God had denounced most certainly ye shall dye the death that is surely dye 3. Satan in his reply v. 4 5. heapeth up many lies together 1. that they shall not dye 2. that God did envy their happinesse 3. that knowledge might be had in eating of fruit 4. that they should thereby bee made like unto God Beside Rupertus conceit is here excellent that the Devill in every one of these points speaketh doubtfully as he gave the Oracles of Apollo that every word which he spake might have a double meaning ye shall not die that is not presently the death of the body though presently made subject to morrality your eyes shall bee opened so they were to their confusion knowing good and evill not by a more excellent knowledge but by miserable experience after their transgression ye shall bee as gods either as Angels or like unto us sinfull and wicked spirits 4. The woman seeth the tree to be good for meat there is her voluptuous desire pleasant to the eyes there is her curiosity and to be desired for knowledge there is the vanity of her minde Thus as the Apostle saith whatsoever is in the world is the concupiscence of the flesh the concupiscence of the eye the pride of life 1 Ioh. 2. QVEST. X. Adam tempted and deceived as well as the woman though not in the same degree THe order then and manner of the tentation was this 1. It is evident that neither Adam nor Eva had committed any sin before this congresse with Satan for the Scripture saith that til then they were both naked and were not ashamed Gen. 2.25 So that herein both Rupertus and Ferus are deceived 2. Satan first assaileth the woman both being as the weaker more easie to be seduced as a fit instrument also to entice Adam 3. Adam did not only incline unto her amicabili quadam benevolentia of a loving mind and thereby enticed as Sampson was by Dalilah and Salomon by his wives but it is like he was seduced by the same flattering and false perswasions whereby the woman was first beguiled being carried away with an ambitious desire in knowledge not to be equalized but made like unto God this may appeare out of the 22. verse Behold man is become like unto us to know good and evill where the Lord reproveth also mans affected and curious desire to attaine to a greater perfection Neither doth that place of the Apostle contradict this opinion Adam was not deceived but the woman was deceived and was in the transgression 1 Tim. 2.14 for whether we expound it with Epiphanius and Calvin that the Apostles meaning is the woman was first deceived not the man or with Mercerus that the man was not deceived but entised by the womā or with Hierome that Adam was not deceived by the serpent but by the woman or that Eva did not wittingly deceive Adam as the serpent beguiled Eva whereof the two first expositions being one in effect are most agreeable to the Apostles minde by this text Adam is not wholly exempted from being deceived but only in that manner as Eva was perverted and seduced QVEST. XI Whether Adams sinne was the greatest of all sinnes NOw as touching the greatnesse of Adams sin simply it was not the greatest sin of all committed in the world neither in respect of the kind of the sinne as adultery is greater than fornication for so we hold blasphemy and Idolatry to be greater sins than Adams was neither in respect of the affection of the offender for many are with a more ungodly violent and sinfull desire given over then Adam in this tentation neither was it the greatest in respect of the quality of the sin for it was pardonable in Adam whereas sinne against the holy Ghost is impardonable But yet it may truly bee said to bee the greatest 1. in regard of the fruits and sequele of that sin the contagion and infection of all mankind 2. in respect of Adams person who in his excellent gifts considered might have more easily resisted 3. in regard of the facility of the commandement which required no hard or difficult thing 4. the place also it selfe being considereth namely in Paradise where there was no provocation or allurement unto sinne QVEST. XII Whether Adams or Eves sinne were the greater NOw if Adams sinne be compared with the womans in some things it will be found equall in some things superiour in some inferiour to it 1. Both Adam and Eva sinned in their infidelity in not beleeving the word of God but giving credit to Satans faire promises that they should not dye 2. in their concupiscence in coveting the forbidden fruit 3. in their ambition in desiring a further state of perfection Secondly in respect of Adams person who was appointed to be the womans head and of his gifts of knowledge and wisdome the man was more faulty than the woman Thirdly yet simply the womans sinne was greater because beside other sinnes common unto them this was proper unto her in seducing her husband so that as Augustine well noteth de Genes 11.42 the man sinned onely against God and himselfe the woman against God her selfe and her neighbour beside the woman was first deceived and became the author and beginner of transgression Therefore the opinion of them is not here to bee allowed who doe either aggravate Adams sinne or extenuate the womans of the first sort is the author of the questions upon the old Testament under Augustines name who ascribeth idolatry to Adam quest 83. whereas hee desired not to
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
kindred namely of the issue of his brother Nachor by his wife Milcah and his concubine Reumah vers 20. to the end In the first part wee have 1. Gods commandement to Abraham to sacrifice his sonne vers 1 2. 2. Abrahams obedience vers 3 4.5 3. The preparation to the sacrifice the wood the fire the knife the altar Isaacks binding are all expressed vers 6. to vers 10. 4. Gods prevention of Abraham and provision of another sacrifice vers 10. to 15. 5. The Lords commendation of Abrahams faith and obedience with renuing of the promise 2. The divers readings v. 2. Only begotten sonne H. only sonne caet he jachad to unite Into the land of vision H. high land S. the land of Gods worship C. the land of Moriah cat which some derive of jarah to feare some of raah to see v. 6. a sword H.S.C. a knife caet maacelet signifieth both derived of acal to devoure v. 7. Where is the sacrifice H. the sheepe S. beast B. lambe G.P. the little beast T.H. sheh signifieth a small beast of sheepe or goats v. 13. one ramme S. after that a ramme c. C. aramme behind cae behind achad caught in the plant Sabech S. in a tree C. in a thicket or bush caet Sabach the perplexity or intangling in bushes or trees v. 14. And Abraham prayed and offered sacrifice in this place and said before the Lord here shall be generations serving him therefore it is said to this day in this mountaine Abraham sacrificed to God C. and the Lord called the name of the place Iehovah â—ireh G. or the Lord seeth caet v. 16. hast not withdrawne thy sonne T. spared thy sonne caet chashach to forbid v. 18. all the people of the earth shall be blessed because of thy sonnes Ch. in thy seed shall all the nations be blessed caet v. 24. concubine Rema S. Roma H.C. reumah v. 21. the father of the Syrians H.S. father of Aram cater 3. The explanation of doubtfull questions QVEST. I. At what yeare of his age Isaack should have beene sacrificed Vers. 1. AFter these things 1. Though it be uncertaine in what yeare of Isaacks age Abraham was bidden to sacrifice him yet it is neither like that he was then but 12. yeare old as Aben Ezra ex Tostato seeing Abraham laid a burthen of wood upon his shoulder neither was he yet 37. yeares old as some Hebrewes hold which was the yeare of Sarahs death for this was done Sarah being yet living and in good health But Iosephus opinion seemeth to bee more probable that Isaack was at this time 25. yeare old 2. But that this was done the first day of the seventh moneth upon which occasion the Jewes observed the feast of blowing of Trumpets in remembrance of Isaacks deliverance is but a Jewish tradition without ground 3. Whereas Nyssenus and Augustine thinke that Sarah knew of this intended sacrifice Chrysostomes opinion is more like that she knew it not lest she should have beene too much grieved with the losse of her sonne Ex Perer. QVEST. II. Why Isaack was commanded to be sacrificed Vers. 2. TAke thy onely Sonne c. There seeme to have beene two principall ends of this commandement of God 1. that thereby Abrahams faith and obedience might be tried as the Apostle saith Heb. 11.17 by faith Abraham offred up Isaack 2. The other end was to bee a lively type and representation of the sacrifice of Christ and to this sense some expound that place Heb. 11.19 that Abraham received Isaack èn Parabolè in a similitude or parable which though it seeme not to be the proper meaning of those words yet this offering up of Isaack in sacrifice in many things representeth the death of Christ 1. as Abraham offered Isaack so God gave his sonne to dye for the world 2. as Isaack was not sacrificed so Christ was the lambe that was as though hee had beene killed Revel 5 6. his divinity died not and his humanity was revived 3. the time also agreeth Abraham was three dayes and three nights in going to the place of sacrifice as Christ was so long in the grave 4. the wood is laid upon Isaack Christ carried his crosse 5. the ramme is entangled in a thicker Christ was crowned with thornes 6. Isaack was offered in the same place where afterward the temple stood and our Saviour suffered at Hierusalem QVEST. III. Of the ten severall tentations of Abraham THis was the last and greatest tentation of Abraham and in number the tenth 1. Abraham was tempted and tried when he was bidden to come forth of his countrey not knowing whither 2. When by reason of the famine he went downe to Aegypt 3. When Pharaoh tooke away his wife that both hee was in danger of his life and she of her chastity 4. When there was a strife betweene Lots servants and his 5. When he was constrained to arme himselfe and his servants to rescue Lot taken captive 6. When at Sarahs motion he expelled Agar out of his house 7. When at ninety nine yeares of his age he was circumcised in his foreskinne 8. When Abimelech tooke away his wife 9. When he sent away Hagar and Ismael his sonne 10. When he was commanded of God to sacrifice his sonne Isaack Perer. ex Haebreis QVEST. IV. Whether this mountaine Moriah were the same wherein the Temple was built Vers. 2. TO the Land of Moriah 1. That this was the mountaine where afterward the temple was built there is no question for so it is directly affirmed 2. Cron. 3.1 2. But whether Christ were crucified upon this mountaine it cannot certainely be affirmed as Avgustine thinketh receiving it from Hierom. serm dempor 71. seeing Christ suffered without the citie in mount Calvarie unlesse it can bee shewed that these two mountaines are continued together and so in effect but one 3. But that Cain and Abel did sacrifice in this place it is unlike seeing they kept not off from paradise which was in Mesopotamia neither did Noah build his altar here after the floud because the scripture saith that the arke rested upon the hills of Armenia Gen. 8. and immediately upon Noahs comming forth of the Arke he reared that Altar unto God 4. This hill whereon the temple stood was sometime higher than the rest of the City as Iosephus describeth it but the Romans cast it downe into the brooke Cedron so that now it is in a manner a plaine lower than the other parts of the City Perer. ex Borchard QVEST. V. Of the originall and derivation of the name of Moriah FOr the signification of the word Moriah 1. some interpret it the bright or shining hill deriving it of oorh light because there was the oracle of God Aquila 2. Some would have it so called of Marar myrrhe because that place abounded with myrrhe and cynamon Cantic 4.6 3. Some of jara to feare because God was there feared and worshipped Chald. 4.
Origen hom 8. Genes The Apostle only saith that he considered that God was able to raise him up even from the dead but that God would doe it so presently he knew not neither had it beene such a triall of his faith to sacrifice his sonne if hee had beene sure that his sonne should in that instant have beene restored againe to life 6. I thinke rather that Abraham being generally by faith assured of Gods power yet was ignorant in this particular what would fall out and therefore spake as a man amazed and astonished and yet ignorantly prophesied Prophetavit quod ignoravit Ambr. Iun. QVEST. XI Of Abrahams constancy and Isaacks obedience Vers. 7. MY Father c. 1. Abrahams setled constancy appeareth that notwithstanding these amiable words of his sonne yet cannot be turned from his purpose nomina vâ—tae solent operarigratiam non ministerium necis words of life as to call father sonne doe insinnuate grace and savour they minister occasion of death 2. Isaacks obedience is commended who willingly submitteth himselfe 1. beeing now 25 yeares old and so strong enough to resist his old and weake father yet he yeeldeth himselfe Calvin 2. He was bound not that his resistance should be feared but least any involuntarie motion by the pangs of death might have beene procured Perer. 3. his willingnesse further appeareth in that Isaack maketh no request for his life nemo rogat nemo se excusat neither he entreateth nor his father excuseth this fact Poets doe fable how Iphigenia Agamemnons daughter was sacrificed to the gods for the safety of the whole armie but here we have a true stistory 4. It is most like that Abraham had before declared Gods commandement unto Isaack to the which hee was obedient Iosephus proceedeth further to shew what the communication was betweene them but whence knoweth he that it is out of doubt that Isaack was made acquainted with Gods counsell wherewith hee rested contented Luther QVEST. XII Why the Lord would not have Isaack offered up in sacrifice though he so commanded for the triall of Abrahams faith Vers. 11. THe Angell of the Lord called to him 1. I will omit here to make any long mention of the fables of the Hebrewes how that Sathan appeared in the shape of an old man to Abraham and againe to Sarah and in the likenesse of a young man to Isaack to draw them from obedience to Gods commandement but he prevailed not Muscul. 2. The heathen also by their poeticall fictions 〈◊〉 obscured the credit and truth of this history for as the Angell of God appeared in this last and extreme point to Abraham so they have also counterfeited the apparition of their gods in extreme perils Calvin 3. Thus it pleased God that although Abrahams faith was tried with this hard Commandement that it should not be performed 1. for his owne glory sake lest that Abrahams God might have beene traduced among the heathen as a lover of humane bloud 2. for Abrahams sakes that the Lord might more amply reward him for his faithfull obedience 3. for our sakes that we might have the example of faithfull Abraham to follow 4. and for the generall instruction of Christians that this might bee a lively figure unto them of the sacrifice of Christ both of Gods love in giving him to dye for the world and his obedience in humbling himselfe to the altar of the crosse And therefore Ambrose fitly applyeth those words of Abraham v. 8. God will provide him a lamb for a burnt offering to the sacrifice of Christ which was that alia hostia quam Deus pararet that other offering which God would provide lib. 1 de Abrah c. 8. QVEST. XIII How the Lord saith I know now that thou fearest c. Vers. 12. NOw I know c. 1. Not that God is ignorant of any thing or can have any experimentall knowledge of any thing which hee knew not before for all things are naked in his sight 2. Neither as Augustine expoundeth is God said to know quia fecit ut sibi Abraham innotesceret because he made Abraham to be knowne to himselfe qu. Genes 58. for then he should have rather said Now thou thy selfe knowest c. 3. Some doe take it for the knowledge of approbation I have knowne thee that is approved this fact of thine as it is said Psal. 1. The Lord knoweth the way of the righteous Hillary 4. Some referre it to Gods eternall knowledge I have knowne from the beginning that thou shouldest doe this thing but I appointed it to be done only now but this had beene no commendation to Abraham for thus God may be said to know every thing whether commendable or otherwise T. hom Angel 5. Wherefore the Lord speaketh here humanitus after the phrase of man and by a metaphor Iun. and in effect it is nothing else but that Abraham had now declared and testified his faith by his fruitfull obedience Calvin as Chrysostome saith Nunc omnibus declarasti quomodo Deâ—m syncere colas thou hast made manifest to all that thou sincerely worshippest God hom 47. in Gen. QVEST. XIV Why this fact of Abraham is rather ascribed to feare than love Vers. 12. THat thou fearest God It is so said rather than that thou lovest God 1. because the love of God must be joyned with a reverent feare of God serve the Lord with feare Psal. 4. and the love of God bringeth forth a filiall and dutifull feare as the child that loveth his father will also feare him 2. the feare of God is generally taken not for the particular act of feare but for the whole worship of God as Psal. 25.14 The secrets of the Lord is revealed to those that feare him and so feare in this sense comprehendeth also love 3. because Abraham had now forgotten his naturall love and affection toward his sonne because he feared God this act is more properly ascribed to his religious feare Per. QVEST. XV. This fact of Abraham wherein it excelleth the like among the heathen NOw concerning the excellency of Abrahams fact whereas the heathen objected the like examples among them to obscure this resolution of Abraham as how Codrus of Athens offered himselfe for his people and one Idomeneus King of Creet as he came from the battell of Troy being in a great tempest upon the sea did vow unto Neptune the first thing which came forth to meet him which was his sonne and so he did Marius is mentioned by Cyril against Iulian that sacrificed his sonne so the Scripture recordeth that inhumane facti of the King of Moab that did offer up his sonne in sacrifice 2 King 4. It shall now appeare what great difference there is between these examples and the fact of Abraham both in the difficulty of the object the readinesse of his affection the end also and purpose of the action 1. Abraham offred up his only sonne whom hee dearely loved being the sonne of his old age a vertuous and obedient sonne
people of God had speciall prerogative in blessing as Isaack Iacob Moses c. Perer. 5. Esau doth not desire a peece onely of the blessing Isaack having made mention of two blessings vers 37. his preeminence over his brethren and abundance of wheat and wine the Hebrewes thinke that Esau yeelded the preeminence but desired the other to be given him neither doth he desire to be partaker with his brother in his blessing or to have some other blessing given him as Perer. But he coveteth the whole blessing both envying that his brother should be preferred before him Philo. and of a lightnesse of minde thinking that the blessing might be reversed Mercer QUEST XVIII Of Esaus teares that they found no repentance Vers. 38. ESau lift up his voice and wept c. 1. Whereas the Apostle Heb. 12. saith hereupon that Esau found no place of repentance though he sought it with teares it is not understood of Esaus repentance as Thom. Aquin. expoundeth which because it was rather for a temporall losse than for his sinnes tooke no place But the Apostle meaneth that Isaack repented not of that which he had done to Iacob notwithstanding Esaus teares in like sense the gifts of God are said to be without repentance Rom. 11.29 that is God doth not repent to change his decree sic Beza ex nostris Cajetan Perer. 2. Where the Apostle saith he was rejected he meaneth from the greater blessing which belonged to the birth-right and inheritance for Esau obtained of his father the smaller blessing 3. Esaus teares proceeded of envie toward his brother not of any true sorrow for he doth not acknowledge any fault in himselfe but layeth all the fault upon his brother vers 36. and beside he upon this hated his brother and purposed to kill him vers 41. which is not the fruit of true repentance and therefore it is no marvell that it was not accepted with God Calvin QUEST XIX Of the blessing which Isaack gave to Esau. Vers. 39. BEhold the fatnesse of the earth c. Isaack indueth Esau also with a temporall blessing but with some restraint 1. First here is omitted plenty of wheat and wine which was given before to Iacob whereby is signified that Esaus Countrey should not abound with such plenty as Iacobs Perer. 2. In Iacobs blessing it was added God give thee of the dew of heaven but here no mention is made of God so the meaning is that Iacobs posterity should depend upon God for these externall blessings so should not Esaus race Mercer 3. There is a spirituall blessing pronounced to Iacob they shall be blessed that blesse thee which is omitted here 4. Where the Prophet saith I hated Esau and made his mountaines waste Malach. 1.3 Idumea was a desart and barren Countrey in respect of Canaan yet in it selfe it was not void of some fatnesse and fruitfulnesse as here Isaack promiseth Calvin QUEST XX. Of Esaus subjection to Iacob and the casting off of his yoke Vers. 4. BY thy sword shalt thou live c. 1. That is both Esau should get his living by the sword Mercer and his posterity the Idumeans should bee a savage and cruell people Calvin 2. He should serve his brother which came to passe in their posterity seven hundred yeares after this prophecie in Davids time who subdued Edom and put garrisons there 2. Sam. 8.14 Ambrose noteth this for a benefit that Esau was made Iacobs servant Intemperanti prâ—fecit sobrium prudenti imprudentem statuit obedire He set the sober over the intemperate and appointed the foolish to serve the wise lib. 2. de Iacob c. 3. 3. Thou shalt get the mastery some translate when thou hast mourned and referre it to that heavy chance when the idolatrous King of Moab sacrificed the King of Edoms sonne and not long after the Edomites shaked off the yoke of the Israelites sic Iun in hunc locum which reading is better for the word here used eu hiphel signifieth to mourne or to be humbled as Psal. 55.2 I mourne in my prayer the Edomites after they had served Israel some foure hundred and fifteene years in the dayes of Ioram Iehosophats son they departed from Iuda and made them a King of their owne 2 King 8.20 and in this liberty they continued eight hundred yeares till the time of Hircanus who subdued them and made them to be circumcised But after this Herod the sonne of Antipater an Idumean obtained to be King of the Jewes so that in him also after a sort the Edomites got the mastery over Iudah Perer. QUEST XXIII Of Esaus purpose to kill Iacob Vers. 41. THe dayes of mourning for my father c. 1. That which joyned and reconciled Ismael and Isaack the death and buriall of Abraham doth encourage Esau to kill his brother Muscul. 2. Yet it was but a fained mourning which he would afford his father seeing he purposed to slay his brother Calvin 3. He would not doe it so long as his father lived lest he should accurse him and deprive him of all blessings so he refrained for feare not of conscience Mercer 4. He onely maketh mention of mourning for his father it should seeme that he little regarded his mother whom he ought equally to have reverenced Perer. QUEST XXIV How Rebeccah knew of Esau his bloudy purpose Vers. 42. IT was told Rebeckah 1. Though it be said that Esau thought in his minde to kill Iacob yet it is like that hee could not conceale or dissemble his murderous heart but uttered it in the hearing of his wives or some other by which meanes it is more like it came to Rebeckahs knowledge than by revelation as Augustine thinketh because the words are it was told or reported to Rebeckah Mercer 2. She called Iacob or sent for him who as the Hebrewes thinke had hid himselfe for feare of his brother 3. Esau his hatred was such that he could not be satisfied nor comforted but by the death of Iacob thinking then to recover his birth-right againe QUEST XXV Of Rebeccahs counsell given to Iacob to escape away Vers. 44. TArrie there a few dayes c. 1. Yet Iacob stayed twenty yeares a longer time than Rebeckah supposed of which long stay the frowardnesse of Laban was a cause some thinke because of these words it is said of Iacob when he had served seven yeares for Rachel they seemed unto him but a few dayes c. Gen. 29.20 yet not his mothers words but the love of Rachel made that time seeme so short Mercer 2. She thinketh that Iacobs absence and the continuance of time would allay Esaus implacable wrath some mens anger is soone kindled and as soone abated such Aristotle calleth Acrechiólous extreme chollericke men others doe keepe wrath long whom he nameth Picrochiólous of their bitter choller and such was Esau his anger 3. Rebeccah promiseth to send for Iacob which the Hebrewes thinke she performed in sending her nurse Deborah to him which died in Iacobs house after
Secondly Iacob putteth on sackcloth which was a ceremonie used in the East Countreyes to testifie their humility as Benhadads servants presented themselves before the King of Israel with sackcloth about their loines and ropes about their necks suing for pardon 1 King 20. Perer. QUEST XXVIII Who were those sonnes and daughters that comforted Iacob Vers. 35. THen all his sonnes and daughters rose up c. 1. These were not properly Iacobs daughters as the Hebrewes imagine that with every sonne Iacob had a daughter borne which they afterward married for such marriages the world being now multiplied were not in use among the faithfull Mercer 2. Neither could Iacobs sonnes the eldest not exceeding twenty foure or twenty five yeares not above seven yeares elder than Ioseph have daughters of that age able to comfort their father as Musculus thinketh they were therefore Iacobs sonnes wives that were his daughters in law 3. Neither did Iacob refuse to bee comforted because as the Hebrewes thinke where wee know certainly of the death of our friend we cease mourning but not where it is uncertaine whether they be dead or no for Iacob did perswade himselfe here that some wilde beast had devoured Ioseph but the greatnesse of his griefe would admit no consolation Mercer 4. We see the hard and cruell hearts of Iacobs sonnes that willingly did suffer their father to continue in this griefe and that with fained words they seemed to comfort him concealing the truth Luther 5. So it is added his father wept for him not Isaack who indeed was yet living as some thinke Aben Ezra Iun. But Iacob mourned for Ioseph his brethren mourned not but the father sorroweth for his sonne Muscul. QUEST XXIX Potiphar how he is said to be an Eunuch Vers. 36. TO Potiphar an Eunuch of Pharaohs 1. This Potiphar was not indeed an Eunuch or gelded man as the Septuag reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he had a wife and a daughter married afterward to Ioseph 2. Neither for the same cause can that conceit of R. David have any likelihood that Potiphar was an Eunuch in part as retaining still the nerve or sinew though not the other instruments of generation 3. Neither is there any ground of that tradition of the Hebrewes that God caused Potiphars privie parts to wither and drie up because he thought to abuse faire Ioseph to his filthy lust 4. But whereas Eunuches were at the first used by Kings and Princes to wait upon their Queenes Esther 2.14 and so were as the Chamberlaines and neare unto their persons as Harbonah was to King Assuerus Esther 7.9 Hence the name of Eunuch was taken generally to signifie a Courtier Prince or great man toward the King as the word is used 2 King 8.6 The King commanded an Eunuch or one of his Princes to restore unto the Shunamite her lands and in this sense is Potiphar called an Eunuch that is one of Pharaos princes or courtiers as the word Saras signifieth sic Chal. Mercer Iun. with others QUEST XXX What officer Potiphar was to Pharao PHaraos chiefe Steward or master of the guard 1. For we neither reade with the Septuag Pharaos chiefe cooke although the word tabach be sometime used in that sense 1 Sam. 9.23 which reading Iosephus Philo and Ambrose follow 2. Neither yet was he Pharaos chiefe steward as some reade B.G. 3. Nor the chiefe captaine of his souldiers as both the Chalde and Hierome translate 4. But seeing the word tabach signifieth to kill and so the word is indifferently applyed both to Cookes and Butchers that are the slaughter men of beasts and to souldiers that kill men in battell and executioners that put men to death that are condemned by the law It appeareth that this Potiphar had the chiefe charge of those that were adjudged to imprisonment or death as Pharaos two officers his chiefe Baker and Butler were committed to his charge Gen. 40.3 and so may be well thought to be the chiefe Marshall or Captaine of the Guard unto Pharaoh Iunius Mercerus 4. Places of Doctrine 1. Doct. The father is as the Sunne and chiefe in the house Vers. 9. THe Sunne Moone and Stars did reverence unto me c. Ioseph by the Sunne and Moone understandeth his father and mother The father then of the house by Gods ordinance as the Sun from whom the wife as the Moone the children as Stars must receive their light and direction in every family Muscul. for the Apostle saith concerning wives If they will learne any thing let them aske of their husbands at home 1 Cor. 14.35 and concerning the rest the same Apostle saith Having children under obedience with all honesty 1 Timoth. 3.4 2. Doct. The Prophets did not forsee all things but what was revealed unto them AGaine he dreamed c. Ioseph as Bernard well noteth did by the spirit of prophecie foresee his exaltation yet his humiliation and captivity was not declared unto him though this was nearer than the other tractat de gradib humilitat Whereby we see that the Prophets did not foresee all things neither had they a propheticall spirit residing with them whereby to foretell what they would but they onely knew those things which it pleased God to reveale unto them as the Prophet Ieremie at the first did not perceive the falshood of the Prophet Hananie that prophesied of their returne from captivity after two years but wished that it might fall out even so till the word of God came unto him Ier. 28.6.12 3. Doct. True obedience followeth not the words but the minde of the commander Vers. 7. IOseph went after his brethren and found them in Dothan c. Yet his father sent him onely to seeke them in Sechem vers 12. Ioseph sheweth his prompt obedience in not strictly tying himselfe to his fathers words but fulfilling his minde Iacob spake but of Sechem to Ioseph but he knowing that it was his meaning that hee should seeke out his brethren followeth after them to Dothan that hee might finde them out Muscul. by which example we are taught what kinde of obedience is most accepted with God not to keepe onely the letter of the law as the Scribes did whose corrupt glosses our Saviour confuteth Matth. 5. but to observe the true meaning and sense thereof 5. Places of Confutation 1. Confut. The Latine text corrupt and not justifiable Vers. 2. WHen Ioseph was seventeene yeares old The Latine text readeth most corruptly When Ioseph was sixteene yeare old which reading Perer. would justifie by these reasons 1. The Latine text understandeth sixteene yeares complete the Hebrewes seventeene yeares now but begun 2. He thinketh that the Latine translator set downe divers things whereof no reason can bee given not without the secret instinct of the spirit Pererius disput 1. in Gen. cap. 37. Contra. 1. It is the manner of the Hebrewes when they set downe a number of yeares to make the account by full and complete yeares as is manifest by the phrase here used He
disparagement to him All precedent slips and errours in them were cleansed and purified in his holy and unspotted conception 13. This narration of Iudahs incest doth serve to abate the pride and insolencie of the Jewes who boast so much of their petigree and they are not ashamed to tell our Saviour to his face that they were not borne of fornication Ioh. 8.41 Perer. 4. This story hath some coherence and similitude with that which followeth in the next chapter though the event is not like for here Thamar soliciteth Iudah there Potiphars wife Ioseph but Iudah sheweth his incontinencie Ioseph his chastity Mercer QUEST II. At what time these things were done here reported of Iudah BUt at what time this historie was done here recorded some question there is 1. Neither is this narration wholly set downe by way of recapitulation as Augustine thinketh quaest 128. in Gen. as though it went before Iosephs selling into Egypt for Iudah was not above foure or five yeares elder than Ioseph for Iudah was the fourth sonne of Leah and hee and Ioseph were borne within the compasse of seven yeares Gen. 31.31 Now Ioseph being seventeene yeare old when he was sold into Egypt Iudah then not exceeding 22. yeares could not have sonnes marriageable as Er and Onan were 2. Neither is Pererius opinion to be received that all this fell out after Ioseph was sold for from that time till Iacobs going downe to Egypt when Ioseph was 39. yeare old are but 22. yeares in which time Iudah could not bee a grand-father as he was for his sonne Phares had two sonnes Ezron and Hamul that went downe with Iacob into Egypt And to say that either of these two sonnes were borne in Egypt is to contradict the Scripture that saith they went downe into Egypt with Iacob Gen. 46.26 or to say that Iacobs going downe must be taken for all the time of his life and abode in Egypt which was seventeene yeares is to speake improperly and to pervert the course of the story 3. Wherefore the best solution is that part of this chapter was fulfilled before Iosephs captivity part followed after and Iudah must be supposed to have taken a wife at twelve or thirteene Mercer Iunius thinketh at seventeene yeares I would rather take fourteene or fifteene yeares betweene both and Er must be about ten yeares of age when Ioseph was sold Iun. who also tooke a wife at the like age of twelve or thirteene yeares Mercer which will fall out about the twenty five or twenty six yeare of Iudahs age then Er and Onan might die in one yeare Selah might be expected some three yeares Perer. then the yeare following might Thamar have her two twins about the thirty yeare of Iudah Pharez keeping the same time of marriage might have his two sonnes but very young when Iacob went downe to Egypt in the 44. yeare or thereabout of Iudahs age Iunius thinketh that Iudah begat Pharez at the age of thirty foure and was fifty yeares old when he went downe into Egypt but that cannot be for Iudah was not above five years elder than Ioseph who was then but 39. yeares old for Iudah was Leahs fourth son who together with Ioseph were borne in the second seven yeare of Iacobs service with Laban 4. And lest it might seeme strange that Iudah and his sonnes were married and had children so young this is not affirmed without the like president in Scripture for wee finde that Ahaz father to Hezekiah was but eleven yeares old when hee was borne for Ahaz was but thirty six yeares old when hee died 2 King 16.2 and Hezekiah immediately succeeding in the kingdome was 25. yeare old 2 King 18.2 It cannot be said that there was an interrognum betweene them that the kingdome lay void a certaine space for in the twelfth yeare of Ahaz over Judah began Hoshea to reigne in Samaria nine years 2 King 17.1 and Ahaz reigned sixteene years 2 King 16.2 Now in the third yeare of Hoshea began Hezekiah to reigne 2 King 18.1 If then in those dayes when mans age was much shortned his nature decayed and strength abated they had issue so soone it is not improbable but that such untimely mariages might be in use in Iudahs time when their life was longer and their strength greater 5. But where it is said About that time Iudah went downe it must not be referred exactly to that particular season which went immediately before but indefinitely understood of the whole course of that history of Iacobs children after their returne out of Mesopotamia while Iacob dwelt in Sechem where he remained eight yeares which I rather thinke with Mercer than that this was done after Iacob was come to Isaack Aben Ezra sheweth the like Deut. 10.7 where it is said that at the same time when the children of Israel departed from Gudgodah The Lord separated the tribe of Levi whereas Levi was separated the second yeare after they came out of Egypt but they departed from Gudgodah in the 40. yeare wherefore these words the same time must be referred to the whole time of their peâ—egrination in the wildernesse not to that particular time of departing from Gudgodah And so likewise in this place ex Mercer Or further these words about that time may be understood by a synecdoche the part being taken for the whole because some of these things here recorded though not all might fall out in that instant or not long after as the strange death of Er and Onan and the incest of Iudah which might happen about the 24. yeare of Ioseph ex Mercer QUEST III. Why Iudah went downe and whither Vers. 1. IVdah went downe c. 1. That is he descended into some lower Countrey it may bee out of Sechem not as some Hebrewes that he was fallen from his greatnesse because he gave counsell to have Ioseph sold and was the cause of his fathers long griefe Mercer 2. What was the cause of his going from his brethren is not expressed whether for detestation of the horrible murther committed by Simeon and Levi upon the Sichemites or for the abundance of cattell which he had But it is like that he often came and went to his brethren as appeareth by the story of Iosephs selling into Egypt whereunto Iudah advised he also went downe with his brethren into Egypt for corne 3. This Adullam was a towne in the tribe of Iudah whither afterward David did flie 1 Sam. 22.1 Hierom saith that in his time there was a village of that name some ten miles from Eleutherepolis Muscul. QUEST IV. Of Iudahs oversight in marrying a woman of the Canaanites Vers. 2. IVdah saw the daughter of a man called Suah 1. This was not the name of Iudahs wife as the Septuagint reade vers 12. but of his wives father 2. Neither was this Suah a merchant as the Chalde paraphrast readeth and the Hebrewes follow the same to cover the infirmities of their fathers although the word Covagnan
Now Abraham and Ismael had not the same people to goe unto the faithfull cannot be said to be Ismaels people nor the prophane sort to be Abrahams But if the meaning of the phrase were no more than that they were gathered and joyned to the state of the dead the faithfull and prophane sort should all goe to one people wherefore this phrase betokeneth a speciall disposition of the soules of the faithfull after this life in being associated to the company of the just and a laying up of their bodies in assured hope of the resurrection Calvin Muscul. Luther The Apostle also sheweth what it is for the righteous to be gathered to their people Wee are come to the celestiall Ierusalem to the innumerable company of Angels to the congregation of the first borne c. to the spirits of just and perfect men Hebr. 12.22.13 To all these are we joyned by faith while we live and really when we are dead now quoad spem in hope then quoad rem in deed 6. Places of morall use 1. Mor. Fathers must rebuke and chastise their children Vers. 4. THou shalt not be excellent Fathers may learne by Iacobs example to chastise their children for their sinnes as here Ruben is censured for defiling his fathers bed for this cause Heli and his posterity were punished because hee did not reprove his sonnes according to the quality of their offence Perer. 2. Mor. Gods vengeance though it be deferred will certainly come FUrther in that Rubens punishment had beene a long time suspended and deferred almost 40. yeeres after he had committed this uncleane sinne yet at the last it commeth let no sinner flatter himselfe in his impunity for if the long suffering of God draw him not to repentance it shall but increase his punishment as the Apostle sheweth Rom. 2.4 5. 3. Mor. The short pleasures of sinne deprive men of many blessings AGaine as Ruben for a little short pleasure lost his birthright and dignity so many for the vaine and momentany pleasures of this life are deprived of many and great blessings like to Esau that for a messe of pottage did part with his birthright 4. Mor. Contumely against parents never goeth unpunished WE see also what an high offence before God it is to offer any wrong or contumely to our parents such was Cham toward Noah Absalon toward David and here Ruben that polluted his father Iacobs bed 5. Mor. Against unjust and immoderate revenge Vers. 7. CVrsed be their wrath The Lord condemneth all kinde of revenge that proceedeth of wrath especially such as here was committed by Simeon and Levi. 1. It was done by craft and subtility under pretence of friendship 2. Against men unawares suspecting nothing 3. When they were in griefe of body 4. With a pretext and shew of religion 5. The revenge farre exceeded in greatnesse the quality of the offence Such a kinde of revenge is unjust and cruell Wherefore in this case wee should follow the Wise-mans counsell Say not I will recompence evill but wait upon the Lord and he shall save thee Prov. 20.22 Perer. 6. Mor. Every mans portion in the earth assigned of God Vers. 13. AS Zabulun shall dwell by the sea side Hence we learne that the lot of men for their habitation and dwelling in the earth falleth not out unto them by chance but by Gods providence and appointment for as it is in the Psalme The earth is the Lords and the fulnesse thereof Psal. 24.1 therefore every one should be contented with his lot and portion as assigned unto him of God Perer. 7. Mor. The Church shall overcome at last Vers. 19. ANd an host of men shall overcome him but he shall overcome at the last c. So the Church of God though it shall indure much trouble and sorrow in the world yet it shall triumph and have the victory in the end as our Saviour saith to his Apostles In the world yee shall have trouble but be of good comfort I have overcome the world Iohn 16.33 8. Mor. The quiet and peaceable end of the righteous Vers. 33. HE plucked up his feet into the bed Before Iacob had raised up himselfe as well as he could not having his legs hanging out of the bed as Perer. that had beene no fit lying for a man ready to dye but he had stretched out himselfe before as well as he could for reverence unto the word of God which he delivered but now feeling the houre of his death to be instant hee doth gather up his legs after a seemely and quiet manner not strugling or striving against death as many doe but as though death â—ere in his power he doth meekely and gently yeeld himselfe unto it such a peaceable and quiet kinde of departure God often granteth to his children Muscul. Howbeit this is not alwayes so for sometime a wicked man may dye like a lambe still and quiet as the Psalme saith There are no bands in his death Psal. 73.4 and a righteous man may have a strong death by reason of the extremity of his sicknesse and the manner of the disease but yet inwardly he hath a peaceable and quiet soule and therefore Balaam had good reason to pray as he did Let me dye the death of the righteous and let my last end be like his Num. 23.10 CHAP. L. 1. The Method and Argument IN this Chapter is set forth 1. Iosephs piety toward his father Iacob in causing him to be embawmed vers 2 3. in his buriall 1. He procured leave of Pharaoh vers 4 5 6. 2. He did honourably accompany him vers 7 8 9. 3. They mourned for him by the way vers 10 11. 4. Then they buried him as he had commanded 2. His humanity toward his brethren with their message in their fathers name vers 14 15 16. their humility vers 18. Iosephs friendly answer vers 19 20 â—â— 3. Iosephs prosperity in seeing his childrens children v. 23. 4. His faithfull departure buriall and age v. 24 25. 2. The divers readings v. 2. he commanded those which had charge of funerals S. commanded the Physitians câ—t v. 4. spake to potentates of Pharaoh S. spake to Pharaohs house caet v. 8. only their kinred they left their sheepe and oxen c. S. their children or little ones caet v. 10. they came to Goren Atad G. to the corne-floore or field beset with thistles T. to the corne-floore of Athad cat of Achad H. athad signifieth a thistle v. 11. Abel Mizraim G. the mourning of the Egyptians cat v. 13. beside Mamre G. before Mamre B. over against Mamre caet against or before the face of Mamre cat v. 19. feare not can we resist Gods will H. for I am Gods S. for I feare God C. am not I under God G. am I God B. am I in the stead of God T.P. 3. The explanation of doubtfull questions and places QUEST I. Of the divers fashions of buriall Vers. 2. ANd Moses commanded his servants
can save and destroy Iam 4.12 Onely God that gave unto man his life hath power to take it away and therefore otherwise than God hath given direction either by particular precept or generall rule the life of man is not to bee taken away 3. And seeing Magistrates are but Gods Ministers Rom. 13.4 they must execute justice according to his will for it is required of a disposer that he bee found faithfull 1. Cor. 4.2 but Gods will otherwise appeareth not than in his word 4. And seeing whatsoever is not of faith that is firme perswasion is sinne Rom. 14.23 and faith must be grounded upon the word as being wrought by the word Rom 10.17 how can the Magistrate approve his acts of justice as in the sight of God unlesse hee can warrant the same by the word 2. Neither yet can I consent with those which thinke that the punishment inflicted by Moses for the breach of the morall law together with the morall law is imposed upon Christian Magistrates as it is not lawfull to punish adulterie otherwise than by death nor simple theft by death but by restitution Piscator praefation in Exod. for if this were so then the Gospell should overthrow the policie and institution of divers Common-wealths which of a long time have continued but God is the author of peace not of confusion 1. Cor. 14.33 2. Mardoche and Daniel having place of government under the Persian Kings did no doubt minister justice according to the lawes of that countrey 3. Our Saviour Christ commanding to give tribute to Caesar and injoyning obedience to the higher powers which did beare the sword and that for conscience sake Rom. 13. seeme to give approbation to the lawes of nations maintaining right and tending to equity 4. Our Saviour himselfe observed not the judicials belonging to the morall law for whereas he that gathered stickes upon the Sabbath was stoned to death by Moses yet out Saviour excuseth and defendeth his Apostles who did as much as the other in rubbing the eares of corne for their necessity Matth. 12. yea hee giveth a rule that for fornication onely and adulterie it was lawfull for a man to put away his wife Matth. 19. which exception needed not if either in fact then or in right afterward adulterers and adulteresses were to bee punished by death If it be answered that Christ tooke not upon him the office of the Civill Magistrate to impose corporall punishment yet would not our Saviour have defended his Apostles nor yet by silence have left them unreproved for neglect of the law 3. Wherefore the best resolution is that the morall judicials of Moses do partly bind and partly are left free they do not hold affirmatively that we are tied to the same severity of punishment now which was inflicted then but negatively they doe hold that now the punishment of death should not be adjudged where sentence of death is not given by Moses Christian Magistrates ruling now under Christ the Prince of peace Isai. 9. that is of clemencie mercie may abate of the severitie of Moses law mitigate the punishment of death but they cannot adde unto it to make the burthen more heavie to shew more rigour than Moses becommeth not the Gospell to extend more favour is not unbeseeming of these two assertions my reasons are as followeth 1. That which Ambrose urgeth out of the mouth of Luke how our Saviour reproveth his Disciples because they would have had fire come downe upon the Samaritanes upon the which example hee thus inferreth Ostenditur nobis non semper in eos qui peecaverunt vindicandum quia nonnunquam amplius prodest clementia tibi ad patientiam lapso ad correctionem It is shewed us that alwayes vengeance is not to bee taken of those that offend because oftentimes clemencie is more profitable for patience in thee and amendement in the offender And this collection is ratified by the answer of our Saviour in that place The Sonne of man is not come to destroy mens lives but to sâ—ve them Luk. 9.55 2. Augustine urgeth the example of Christ who suffered the woman taken in adâ—â—tery to escape without punishment of death Ioh. 8. Whereupon hee inferreth that the adulter◠〈◊〉 not now to bee put to death but to live rather to be reconciled to her husband or to come 〈…〉 the usuall answer is that our Saviour doth not here abrogate the Law against adultery 〈◊〉 only to meddle with the Magistrates office Piscator Ans. Neither doe wee say that Christ abrogateth that law but leaveth it free and taketh away the necessitie of it And though Christ exercised not the Magistrates office in his owne person yet in this case it had not beene impertinent to have given direction to have her before the Magistrate as in another case he sendeth the leper to the Priest Matth. 8.4 if it had pleased him to impose still the severitie of the law yea our Saviour sheweth by his answer Let him that is amongst you without sinne cast the first stone at her Ioh. 8.7 that hee would not have them such strait executors of the rigour of Moses law upon others but rather to bee severe judges of themselves and with charitable affection to support the frailty of others to the which themselves were subject 3. Further the difference betweene the times of the Law and of the Gospell must be considered then they received the spirit of bondage to feare but now the spirit of adoption Rom. 8.15 then they which came neere the mount where the morall Law was given were stone or stricken thorow with darts whether man or beast Heb. 12.20 but it is not so now then the bloud of Abel cryed for vengeance but the bloud of Christ now calleth for mercie and so speaketh better things than that of Abel Heb. 12.24 Therefore to mitigate the severitie of Moses Law in some cases yet not leaving sinne unpunished nor by connivence cherishing the same it is more sutable to the profession of the Gospell of peace and mercie Wherefore I here say with Chrysostome Vbi paterfamilias largus est dispensator non debet esse tenax Where the master of the house is bountifull the steward must not be sparing Melius est propter misericordiam rationem reddere quà m propter crudelitatem It is better to be called to account for too much pitie than for cruelty 4. The continuall practice of the Church sheweth as much that the rigour of Moses judicials is mitigated S. Paul willeth the incestuous man only to be excommunicate 1. Cor. 5. it seemeth then there was no law in force to put such to death nor in Cyprians time who thus writeth Quidam episcopi in nostro provincia c. Some Bishops in our province have altogether shut up penance against adulterie Nor after that in the time of the Eliberin Councell which was held under the reigne of Constantine where it was decreed can 9. Moechatus post
text is against his conjecture and Zipporah calleth him a bloudy husband because shee was forced to draw her owne childs bloud with that cutting which she was not put to before 2. Some therefore thinke that Moses had left one of his sonnes with his father in law as a pledge of his love and sincere affection so that he had one only child with him Hugo But the text also is against this conceit for Moses tooke both his sonnes with him vers 20. 3. Some thinke that Eleazar Moses youngest sonne was borne but a little before Moses tooke his journey and that for haste thereof he deferred his circumcision Lyranus Thostatus Pererius But if Moses had it in mind to circumcise his child he would not of purpose have transgressed the law of circumcision which exactly requireth every male to be circumcised the eight day 4. Wherefore the more probable conjecture is that Moses seeing the circumcision of his first child to have beene so offensively taken did in gratiam uxoris to content his wife forbeare this deferring then of circumcision proceeded rather of his humane infirmity and forgetfulnesse than of any set or deliberate councell And this the circumstance of the text will beare seeing Zipporah as not yet thorowly acquainted with this mystery doth cast away the foreskin with such indignation Iunius Pellican Piscator QUEST XXVIII At whose feete Zipporah and what she cast Vers. 25. CAst it at his feet c. 1. The Septuagint read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fell downe at his feete so also Cajetane whose meaning is that Zipporah fell downe at the Angels feete intreating to spare her husband but so soone as the child was circumcised Moses recovered and the Angell left him 2. Rupertus readeth after the same manner shee fell downe thinking that shee was prostrate at Moses feete intreating him to dismisse her But Moses rather sent her backe in his owne discretion unto his father with her children it had beene an unwomanly part and not commendable for the wife to desire to depart from such an husband Simler 3. But whereas the Hebrew word tagangh signifieth she caused it to touch that is cast some say she cast the circumcised foreskin at the feete of the Angell to appease him so the Chalde Paraphrast and Tharg Hierâ—solymitan but the words following in the next verse shew that she cast it at his feete whom she called bloudy husband Perer. 4. Some referre it to the child that shee cast it at his feete and Kimhi saith it was an use among the Hebrewes to call the infant circumcised the spouse or husband But to what end should Zipporah say thus to a young infant that understood her not Simler 5. Therefore she cast it at Moses feete whom in indignation she calleth bloudy husband Simler Iun. Perer. QUEST XXIX Why Zipporah calleth Moses husband of bloud Vers. 26. THou art indeed a bloudy husband unto mee 1. The Septuagint translate the bloud of my sonne stetit is stayed which translation having no ground at all or colour out of the originall but Augustine to great businesse quaest 11. in Exod. and maketh him flie unto allegories and mysteries for it seemeth to make a contrary sense unto the originall seeing she called Moses a bloudy husband because of shedding of her sonnes bloud it is like then it stayed not 2. Rabanus thinketh that shee called Moses so and accuseth him of cruelty for commanding her to circumcise her child so also Vatablus But seeing shee by this meanes redeemed her husbands life shee no doubt did not thinke much of her childs circumcision in that behalfe but thought it well done to save his life 3. Some thinke shee by bloud meaneth not only this present griefe but other troubles which she was like to endure as if shee should say if our journey began with such a hard hap what is the end like to be 4. Aben Ezra will have Zipporah thus to say unto the child whom they used to call chatan husband spouse because of the joy of circumcision whom she first calleth husband of bloud because she feared that her husband would dye but when she saw he was escaped then she correcteth her speech and calleth him husband of bloud because of the circumcision but this name of husband who seâ—th not better to agree to Moses than to her child Ex Perer. 5. Wherefore she thus saith unto Moses calling him husband of bloud both because shee was faine to redeeme him with the bloud of her child and in respect of circumcision it selfe which she held to be a bloudy law being not yet thorowly instructed in these rites sic Thostatus Iunius Ferus but shee calleth him not man of bloud which name in Scripture is given to cruell and bloudy men but husband of bloud QUEST XXX Whether those words rehearsed againe were uttered by Zipporah or by Moses the writer Vers. 26. BVt shee had said husband of bloud because of the circumcision 1. Piscator because the word is put in the plurall circumcisions thinketh that she so speaketh in respect of the circumcision of both her sonnes but seeing one of them only is here circumcised and because at this time only Zipporah was put to doe it her selfe which caused her thus to say shee so speaketh because of the circumcision of this child 2. Some thinke that these are the words of Zipporah and that shee either qualifieth her former speech turning her words which she had uttered of the bloud and death of her husband for so Aben Ezra taketh them to be spoken to the child that he was circumcised with the death and losse of her husband and after that by this circumcision she perceived her husband to bee recovered shee applied her speech to circumcision Iunius in his Analysis saving that hee holdeth these words to be uttered to Moses and not to the child expresseth the same meaning that Zipporah expoundeth and excuseth her former words that by bloud she understandeth circumcision whereby the young infant being upon the way and in an Inne might bee put in danger 3. But I rather approve Iunius judgement in his annotations that these are the words of Moses rather than of Zipporah shewing a reason of her speech for that shee repeated the same words being uttered with indignation twice it is not like especially after that the danger was over shee had small cause to expostulate with Moses for then she had shewed that shee had preferred the childes health before the life of her husband so also Zeiglerus QUEST XXXI How Zipporah knew that Moses was striken for the neglect of circumcision BUt another question will be here moved how Zipporah knew that Moses was in danger for neglect of circumcision 1. Some thinke that the Angel appeared in a visible shape and both by signes and words threatned Moses because his child was uncircumcised Cajetan But to devise words or speech to be said beside Scripture it is not safe 2. Some thinke that Moses was put in mind
hard hearted and incorrigible as is evident in the example of Pharaoh 3. God also teacheth men by his example to be patient and long suffering one toward another 4. This patience of God though some abuse it yet other profit by it and their hard hearts are mollified as though Pharaoh by Gods sparing of him became more obstinate yet Nebuchadnezzar at the length by the Lords lenity and goodnesse and fatherly correction was brought to know himselfe and to confesse the true God 5. And though the evill and wicked should reape no profit by the Lords wonderfull patience yet the elect and such as are ordained to salvation are thereby called and brought unto grace as S. Paul sheweth of himselfe For this cause was I received to mercy that Iesus Christ should first shew on me all long suffering unto the ensample of them which in time to come should beleeve on him 1. Tim. 1.16 QUEST XX. How God is said to harden by the subtraction of his grace BEside there is another way whereby the ancient fathers understood God to be said to harden mens heart namely by the subtraction and withdrawing of his grace as Chrysostome God is said to give over unto a reprobate sense to harden to blind and such like Non quòd hac a Deo fiunt quippe cùm à propria hominis malitia proveniant sed quia Deo justè homines deserente hac illis contingunt Not because these things are done by God which proceed of mans malice but because while God doth justly forsake men these things doe happen unto them So also Augustine ludurare dicitur Deus quem mollire noluerit God is said to harden whom he will not nullifie excacare dicitur quem illuminare nolverit And he is said to blind him whom he will not iluminate Gregorie also upon these words of the Lord to Moses I will harden Pharaohs heart thus writeth Obdurare Deus per posâ—â—iam dicitur quando cor reprobum per gratiam non 〈◊〉 God is said by his justice to harden the heart when he doth not by his grace mollifie a reprobate heart So Thomas Aquinas Excacatio obduratio duo important c. The blinding and hardning of the heart implieth two things one is the internall act of the minde adhering unto evill and being adverse from God and so God is not the cause of the hardnesse of the heart The other is the subtraction of grace whereby it commeth to passe that the â—ind is not illuminate to see God c. and in this respect God is the cause of induration This exposition also is true but it expresseth not all that seemeth to be contained in this phrase that God is said to harden Pharaohs heart QUEST XXI How God is said occasionaliter by ministring the occasion which the wicked abuseth to harden the heart THere is then a sixt way of interpreting these words God is said to harden mans heart occasionaliter by way of occasion when the wicked take occasion by such things as fall out and are done by Gods providence to be more hardned and confirmed in their sinne 1. For as all things as prosperity adversity life death fulnesse want and whatsoever else doe worke together unto good to those that feare God as the Apostle saith Rom. 8. So on the contrary all things fall out for the worst unto the wicked and impenitent so the wonders which God wrought in Egypt served to confirme the Hebrewes in their faith but Pharaoh through his owne malice was thereby hardned 2. The things which the Lord doth whereby the wicked take occasion to be hardned are of three sorts either inwardly in the mind as by stirring their affections as of anger feare hope desire which they by their corruption turne unto evill or else such things as are done about them as admonitions corrections mercies benefits which they also ungratiously abuse or they are things externall or without them as the objects of pleasure honour and such like whereby their hard heart is puffed up and swelleth And all these things being good of themselves they through the hardnesse of their heart pervert unto their destruction as S. Peter speaketh of some which through ignorance and unbeleefe doe pervert the Scriptures 2. Pet. 3.16 And S. Paul sheweth that sinne tooke occasion by the commandement and wrought in him all manner of concupiscence Rom. 7.8.3 Thus Pharaoh was hardned by occasion of Gods workes the plagues and wonders which were shewed in Egypt by the wonders because he saw his Magitians could doe the like by the plagues because they touched not him but happened without they came not all at once but with some respite betweene and because he saw that they continued not long but were soone removed 4. To this purpose Augustine Vt tale cor haberet Pharaoh quòd patientia Dâ—o non mâ—veraâ—ur ad pietatem propriâ— sunt vitii quòd vero facta sunt ea quibus cor suo â—itio jam malâ—gnum divinis jussionibus resisteret c. dispensationis fuit divina In that Pharaoh had such an heart which could not be moved by the patience of God unto piety it was his owne fault but that such things were done whereby his heart being evill of it selfe did resist the commandement of God it was of the divine dispensation quaest 18. iâ— Exod. This exposition also of Augustine may bee received but yet there is somewhat further to be considered in Gods concurring in the hardning of Pharaohs heart QUEST XXII God 〈◊〉 sâ—â—d to harden the heart as the event is taken for the cause THere is further a seventh exposition for in the Scripture that is often taken for the cause of a thing which is but the event of it a Chrysostome noteth upon these words Ioh. 17. None of them perished but the child of perdition that the Scriptures might be fulfilled here the Scripture Quae eventus sunâ— pro causa ponit putteth that for the cause which was the event for Iudas did not perish to that end that the Scripture should be fulfilled but it so fell out that the Scripture in Iudas perishing was fulfilled Damascen giveth the like instance in the 51. Psalme Against thee only have I sinned and done evill in thy sight that thou maist be justified in thy sayings and cleere when thou art judged But David did not sinne to that end that God might be justified God had no need of his sinne to set forth his glory So it fell out that God spared David and by his mercy overcame his sinne yet hee sinned not to that end like as when a man is at his worke and one commeth and so he breaketh off he should say my friend came to day to hinder my worke whereas his friend had no such end in his comming So Iacob said to his sonnes Wherefore dealt yee so evill with me as to tell the man whether yee had yet a brother or no Gen. 43.6 Iacobs sonnes in so telling intended no evill or
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
tooke upon him the vow of a Nazarite and in this case there was no redemption allowed Ferus 5. And as the first borne were thus to be redeemed so there was a generall redemption of all the people of Israel who were every one to pay from twenty yeere old and above halfe a shekel Exod. 30.13 which was as it were their acknowledgement or recognition money that they were the Lords people and under his protection Calvin That as the Levites were taken to redeeme the first borne in Israel so all Israel in respect of other nations were as the Lords first borne as they are called Exod. 4.23 QUEST XI The spirituall application of the law of the first borne unto Christ. NOw concerning the spirituall application of this law of the first borne 1. It calleth unto our mind what wee are all by nature even the children of wrath and of destruction without the mercie of God like as the Israelites had beene all the children of death as well as the first borne of Egypt if the Lord had not in mercy spared them 2. We are againe to consider how we are delivered from the wrath of God and redeemed from hell and destruction even by the first borne of God Christ Jesus who was consecrate unto God and made a sacrifice of atonement for us who was indeed the first borne of God in these three respects First because he is the only begotten Sonne of God from the beginning called therefore the first borne of every creature Coloss. 1.15 Secondly as he tooke upon him our nature and was borne of the Virgin Mary so he was also her first borne Matth. 1.25 Thirdly he was the first that rose out of the grave and made a way unto everlasting life and therefore by the Apostle he is called the first borne of the dead Coloss. 1.17 And as the first borne was first set apart and then sacrificed unto God so Christ was separate from sinners Heb. 7.26 as the unspotted Lambe of God holy and acceptable and then made a perfect oblation of himselfe for the sinnes of his people Heb. 7.27 Osiander QUEST XII Whether the nearest way from Egypt to Canaan were by the Philistims country Vers. 17. GGd carried them not by the way of the Philistims country though it were neerer That the way out of Egypt into Palestina thorow the land of the Philistims was neerer doth evidently appeare 1. Because Gerara and Gaza which were Cities of the Philistims were part of the land of Canaan as it is bounded Gen. 10.19 and Ios. 13.5 The five principall Cities of the Philistims Azzah Ashdod Askelon Gath Ekron are counted of the Cananites the Philistims country then bordering upon Canaan and being a part thereof was the readiest passage into Canaan 2. Isaack being purposed to goe into Egypt because of the famine went first to Gerara as being in the way where he was stayed by the Lords speciall commandement and forbidden to goe into Egypt 3. Beside Ab. Ezra affirmeth that from Canaan into Egypt is not above ten dayes journey But Philo lib. de vita Mosis writeth that the utmost bounds of Canaan are but three dayes journey from Egypt which seemeth to bee more probable for the other way which the Israelites went from Horeb to Cadesh barnea to fetch a compasse by the mountaines of Edom was but an eleven dayes journey Deut. 1.2 4. This also doth further appeare because the other way which the Israelites tooke was thorow the great and terrible wildernesse Deut. 8.16 thorow the which if the Lord had not beene their guide they could not have found the way in comparison whereof the other was the more compendious and easie journey Ex Pererio QUEST XIII Why the Lord consulteth to prevent dangers Vers. 17. FOr God said lest the people repent when they see warre God could if it had pleased him have carried his people the neerest way even thorow the middest of their enemies country but God doth not alwayes shew his omnipotency and extraordinary power whereas ordinary meanes may be used 1. Because the Lord where no necessity is will not infringe the law of nature and ordinary course of things which he hath set Non sunt sine necessitate multiplicanda miracula Miracles are not to be multiplied without cause Pellican 2. Rationem sequi voluit quae populi infirmitati esset commodior Hee would follow a way which was best agreeable to the infirmity of the people Calvin who could not so well depend immediatly upon God as when they saw ordinary meanes before them 3. And by this the Lord shewed the tender care which he had over his people omitting nothing for their good Calvin 4. And this was done to teach us that wee should in every enterprise follow the ordinary course and use the meanes appointed Iun. as Augustine well collecteth upon this place Hinc ostenditur omnia fieri debere quae consilio rectè fieri possunt ad evitanda qua adversa sunt etiam cum Deus apertissimè adjutor est Hereby it is shewed that all things ought to be done which can be well compassed by counsell to avoide all dangers yea when God apparantly helpeth quaest 40. in Exod. So Moses though God were their guide yet is desirous of Hâ—babs company to direct them their way in the wildernesse Numb 10.29 And for the same cause they sent spies before to search out the land Deut. 1.22 when as notwithstanding they were assured that the Lord would give them that land Iun. QUEST XIV Whether the like danger of warre feared with the Philistims did not befall the Israelites with Amaleke LEst the people repent when they see warre 1. The Lord speaketh here doubtfully not that hee was ignorant what would fall out but he speaketh after the manner of men taking upon him the person of a wise man as consulting prudently and providently to meet with all occurrent dangers As also by this manner of speech shewing that there is no repugnancy betweene Gods prescience and mans free will in such things that there is no necessity imposed upon it Thostat 2. But it will be objected that this inconvenience fell out in their other journey for the Amalekites did encounter with the Israelites For answer whereunto it is to be considered that the case is much unlike betweene that battell with the Amalekites and the encountring of the Philistims 1. Because the Philistims would presently have set upon them but they did not meet with the Amalekites till forty dayes after their departure out of Egypt for the next mansion or staying place when they went from Rephidim where Amaleke fought with them was in the wildernesse of Sinai Numb 33.15 and to Sinai they came 47. dayes after their comming out of Egypt for in the third day after which was the 50. day the law was given them in Sinai 2. Before they had this combat with Amaleke they had experience of Gods assistance both in the destruction of the Egyptians in
signified 4. Wherefore speciall reference is here made to those swelling burning biles and running sores wherewith the Egyptians were smitten in the sixth plague Exod. 9 11. by that kind understanding the like burning diseases and swelling sores as this to be the meaning may be gathered Deut. 28.60 where after he had said He will bring upon thee all the diseases of Egypt whereof thou wast afraid then it is added And every sicknesse and every plague which is not written in the booke of this law vers 61. QUEST L. Whether Iob being a righteous man felt not the diseases of Egypt BUt here a further question ariseth how this promise was fulfilled toward Iob who being a righteous man was notwithstanding smitten with botches and sores 1. Ferus 〈…〉 that these diseases were the plagues of Egypt which were not laid upon Iob but seeing one 〈…〉 plagues was of botches and sores though Iob felt not all the plagues yet therein he was tried and also his sheepe and servants were destroyed with lightning and fire from heaven which also was one of the plagues of Egypt therefore this answer doth not satisfie 2. Neither yet will we say that Iob lived before these times and that this promise was made to the Israelites for the same equity was generall in all times and extended to all persons 3. Therefore this we answer that this promise to be kept from the diseases of Egypt is conditionall upon the keeping of all Gods ordinances which never any did but Christ who was freed in his holy flesh from all diseases and corporall infirmities now Iob although in respect of others hee was a perfect man yet he could not justifie himselfe toward God for he saith If he should wash himselfe with snow water yet his owne cloathes should defile him Iob 9.30 though hee should stand upon his best workes yet the Lord could finde out his sinnes And beside these corrections laid upon Iob were not punishments and plagues for his sinne but the Lords chastisements in the end to his greater comfort And further wee understand the diseases of Egypt to have beene generall this letteth not but that some particular persons in Israel might be touched with the like diseases as Ezechiah had a byle yet were they not the plagues of Egypt that is universall and generall QUEST LI. In what sense the Lord saith I am thy healer I Am the Lord that healeth thee or I am thy healer or Physitian for so the word Ropheca signifieth 1. This reason containeth an argument from the contrary I am hee that keepeth diseases from thee and healeth them therefore will I not bring them upon thee Vatab. 2. And further this reason is taken from the power of God Ego possum volo tui corporis vires conservare c. I can and will preserve the strength of thy body and retaine it Osiander 3. And further this promise is grounded upon the naturall inclination of God unto mercy Non vult mortem peccatoris potior apud eum est misericordia quà m ira Hee will not the death of a sinner mercy beareth greater sway with him than wrath Pellican 4. And the Lord here promiseth not only to heale all their infirmities and helpe their present dangers but keepe from them all perils imminent or to come as they had present experience by the healing of the waters QUEST LII Of the fountaines and Palme trees in Elim Vers. 27. ANd they came to Elim where were twelve fountaines of waters 1. Concerning the situation of this place it seemeth that it was in Arabia petraea and from these fountaines proceeded the river which watred the City Petra and the circuit thereabout this floud Herodotus calleth koris of the coldnesse thereof for kor in Hebrew signifieth cold by the benefit of this river Cambyses as writeth Herodotus once made a way and entrance into Egypt Iun. 2. It seemeth it was a watry place because Palmes doe not grow in dry grounds Calvin 3. So it was every way commodious to campe in the water was necessary both to quench their thirst and to allay the heat with the coolenesse thereof and the Palme trees which some interprete Date trees were comfortable both for their shadow and their fruit QUEST LIII Of the mysticall signification of the twelve fountaines and 70. Palmes THis camping place in Elim in respect of the fountaines and Palme trees there growing hath a threefold application 1. It resembleth the present state of Israel the twelve fountaines the twelve tribes that were watered there the 70. Palme trees the 70. Elders which were afterward chosen and the Palme beside betokened victory 2. Beside the twelve fountaines were a representation of the twelve Apostles out of whose pure doctrine the Church of God is nourished and refreshed the 70. Palme trees set forth the Doctors and Fathers of the Church whose writings as the palme trees give comfort both with shadow and fruit are also profitable so long as they are watered with these twelve fountaines that is swarve not from the Apostles doctrine Some also make these 70. Palme trees a type of the 70. disciples Pellican These as instruments doe set forth unto us the true living water the Messiah by faith in whom the Church is spiritually nourished and sustained 3. This also was a type and figure of everlasting life and of the state of the blessed as S. Iohndescribeth the heavenly Jerusalem by the river that was in the middest of it and the tree of life growing by it that bare twelve manner of fruit Borrh. QUEST LIV. Of divers errors and oversights of Iosephus NOw in the last place I will briefely shew how many errors and oversights are committed by Iosephus in the narration of this short story 1. Iosephus thinketh that before the people came to Marah they carried water with them in their journey and digged pits by the way and found water but not enough but the text saith they found no waters that is none at all 2. He saith that they came priâ—â— vâ—spâ—râ— the first evening unto Marah but Moses saith that they went three dayes in the desert till they came to Marah both in this place and Numb 33.8 3. Hee saith Moses accepit frustrum â—igniforte ibi jacens That Moses tooke a peece of wood by chance there lying to cast into the water whereas hee found not that wood by chance but the Lord shewed it him 4. Hee addeth that when the people asked what need theâ—e was to change the water he cast not in the wood but commanded them to draw out a great quantity of the water and then the rest would be sweet and they did so But Moses sheweth how the waters became sweet by casting in the tree 5. Hee misreporteth the story concerning the pleasant place of Elim saying that a farre off it seemed a delectable place but when they came neere â—â—â—â—llit omnium expectationem It deceived the expectation of all 6. Hee saith further that the palme trees were
of his place which was done after Tostat. He therefore resolveth that Moses did write this propheticè by a propheticall instinct so also Iun. But this may be rather thought to be added by Ioshua or some other of the Prophets afterward as likewise the story of Moses death and buriall Deut. 34. which is not like to have beene penned by himselfe Piscator 2. Till they came to a land inhabited Augustine thus expoundeth Non quia continuò ut venerunt ad terram habitabilem c. Not because as soone as they came to a land inhabited they left eating of Manna Sed quia non ante But because not before But what land inhabited it was is expounded afterward namely the land of Canaan for though the Israelites possessed before the land of the Amorites on the other side of Jordan yet the Manna ceased not till they had passed over Jordan and were entred into the bounds and borders of Canaan which was the promised land that flowed with milke and hony Tostat. quast 15. 4. Places of Doctrine 1. Doct. Of the excellencie and prâ—â—ogative of the Lords day Vers. 5. BVt the sixth day c. it shall be twice so much Origen upon this place well collecteth the prerogative and excellencie of the Lords day beyond the Sabbath of the Jewes proving that the Manna began first to fall upon that day his words are these Si sex diâ—bus continuis ut scriptura dicit collectum est à septima autem die quae est Sabbati cessatum est sine dubio initium ejus à die prima qua est dies Dominica fuit c. If the Manna were gathered six dayes together as the Scripture saith and it ceased upon the seventh which is the Sabbath without doubt it began on the first day which is the Lords day 2. Doct. That it is lawfull to lay up in store so it be done without distrust in Gods providence Vers. 19. LEt no man reserve thereof till the morning Though the Israelites were bound unto this precept because every day they received Manna from heaven and so the Compassions of God were renued every morning as the Prophet Ieremie saith Lament 3.23 yet this taketh not away all store and provision to be laid up aforehand for the sluggard is condemned for his sloth and carelesnesse and is sent by the Wise man to learne of the Ant which gathereth her meat in summer Prov. Our blessed Saviour also commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the remainder of the meat to be kept And the reason is not alike for then they received Manna every day and therefore needed not to lay up any thing in store But now the fruits of the earth are onely gathered in summer wherefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter of this precept is not to be urged but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sense and morall equitie bindeth us still that we take heed of an immoderate distrustfull care in making provision for the time to come but depend upon Gods fatherly providence Pelarg. 3. Doct. How Manna was a type and figure of Christ. Vers. 31. THey called the name of it Man c. The holy Apostle S. Paul maketh this Manna an evident type of Christ calling it their spirituall meat 1 Cor. 10.3 And in many things the type and figure agreeth unto the bodie and substance 1. In the causes of sending this Manna 2. In the conditionâ— and qualities thereof 3. In the manner of the gathering 4. In the use thereof Ferus First touching the causes 1. The Lord had compassion of his people when they were in want and almost famished in the wildernesse so Christ was given unto us that by faith in his bodie and bloud our hungrie soules should bee nourished Marbach 2. The Lord in sending Manna shewed his power his mercie goodnesse and love to his people and in nothing more appeareth the love of God to us than in sending his onely Sonne into the world to die for us 3. The Lord by sending Manna did prove whether his people would walke in his law or no vers 4. So the Lord maketh triall of the obedience of the world in receiving the law of his Sonne Christ that is the Gospell Ferus Secondly concerning the qualities and properties of Manna 1. It was but a small thing yet had great vertuâ—â— and Christ though in the low degree of a servant was of great power 2. The Manna was white and Christ was pure and unspotted 3. The Manna was ground in the mill or beaten in a morter and Christ was beaten and bruised for us Ferus 4. The Manna came from heaven so the Sonne of God descended and tooke upon him our flesh Simler 5. The Manna was sweet and pleasant as hony so is Christ unto the soule 6. The Manna fell with the dew so Christ brought with him abundance of spirit and grace 7. The Manna fell every day and Christ hath promised to be with his Church unto the end of the world 8. The Manna ceased as soone as they came into the land of Canaan and in the next world there shall be no use of the Word or Sacraments Ferus Thirdly in the gathering of Manna these conditions were observed 1. It was lawfull and free for all men and children male and female young and old master and servant to gather the Manna so there is neither bond nor free male nor female but all are one in Christ Gal. 3.28 Simler 2. They were commanded to gather every day and we must all our life long gather of the heavenly Manna 3. They were to goe out of their tents to gather it and wee must depart from our old conversation Ferus 4. They which gathered much had not the more nor they which gathered little the lesse so both those which are strong and they which are weake in faith are admitted to this Manna Marbach Fourthly for the use both good and bad did eat of the Manna so men of all sorts come unto the Word and Sacraments but not all to the same end for as the Manna putrified to those which kept it contrary to Moses commandement so the Word of God and the Sacraments are the savour of death unto death to those which unworthily receive them Ferus But it will here bee objected if this Manna were spirituall and heavenly food to the Israelites as S. Paul saith how is he reconciled with our Saviour Christ who saith Moses gave you not bread from heaven but my father giveth you true bread from heaven Ioh. 6.32 The answer here is ready that our Saviour speaketh according to their capacity and understanding with whom he there dealeth who had a carnall imagination of Manna and could see therein nothing but corporall food Simler 5. Places of Confutation 1. Conf. Against the carnall presence in the Eucharist Vers. 5. THe people shall goe out and gather Rupertus hath upon these words this glosse applying them to the Eucharist Si digne manducare
yea the land it selfe is polluted and defiled with bloud Numb 35.36 Galas 6. Mans bodie is the temple of the holy Ghost 1 Cor. 6.16 If any then destroy the temple of God him will God destroy 1 Cor. 3.17 7. The murtherer also sinneth against Christ whose member his neighbour is whose life hee hath sought So reasoneth the Apostle but in a divers case that he which causeth the weake brother to perish for whom Christ died sinneth against Christ himselfe 1 Cor. 8.11 QUEST XI How diversly murder is committed THis kinde of externall and actuall murther is committed two wayes either by a man himselfe or by another 1. The first is done two wayes either by the cruell shedding of mans bloud which is the most grievous sinne of all or by neglecting the meanes and not preserving our neighbours life either by helpe or counsell when it is in our power as the rich man suffered Lazarus for want of reliefe to perish at his gate Luk. 16. So the Priest and Levite passed by the man that had beene wounded of the theeves and was left for halfe dead and had no compassion of him Luk. 10. So the Wise-man saith in the Proverbs chap. 24.11 Deliver them that are drawne to death and wilt thou not preserve them that are led to bee slaine Isidore saith Qui incurrit in nudum esurientem c. He that meeteth with a man readie to perish for hunger and cold if he doe not give him meat and raiment homicida tenebitur shall be counted a murtherer So Gloss. interlinear A man committeth murther manu vel mente vel subtrahendo auxilium aut consilium c. with his hand with his heart and when he withdraweth his helpe and counsell 2. A man killeth by another two wayes consensu by giving consent as Saul did when Stephen was put to death keeping their garments that stoned him Act. 7.58 And the people crucified Christ calling unto Pilate Crucifie him Mandato voluntate By willing and commanding ones death as David did contrive Vrias death and Iezabel Naboths Bastingius QUEST XII Of the divers kinds of murder THere are divers kinds of killing 1. There is a lawfull killing or taking away of the life by the Magistrate as either in putting malefactors to death or in just warre where much bloud is shed 2. There is another kinde altogether unlawfull and inexcusable which is called wilfull murther when any of hatred smiteth a man that he die or of purpose lie in wait for him Numb 35.20 So Ioab wilfully killed Abner and Amasa 3. There is a third kinde of involuntarie murther when a man lieth not in wait but God offereth him unto him Exod. 21.13 For though such things seeme to us to fall out by chance yet all things are ordered and disposed by Gods providence and with him nothing happeneth by chance of this kinde there are three sorts 1. When two doe of a sudden having no purpose before fight together and the one killeth the other as striving upon the way or falling out upon any other sudden and unthought of occasion this is called manslaughter as Abner killed Asahel that met him and pursued him in battell this kinde is not so hainous as wilfull murther yet it far exceedeth these other kinds that follow 2. Sometime one is killed by chance which is of two sorts either a chance which falleth out by meere oversight and negligence as if a Physitian through carelesnesse mistake the medicine and so kill his patient which might by his care have beene prevented or it falleth out by meere chance which could not be helped as when one heweth wood and the axe-head flieth off and killeth one that standeth by 3. But that kinde which deserveth most favour and may best be excused is when one is forced to kill another se defendendo by defending of himselfe which was the womans case that with a milstone pashed out cruell Abimelechs braines when he attempted to set fire upon the tower and to burne the woman and all the rest of the people there Iudg. 9. QUEST XIII Magistrates are not guiltie of murder in putting malefactors to death ALl kinde of killing is not then unlawfull whereof there are three sorts there is divina vindicta heroica ordinata divine revenge heroicall ordinarie 1. The divine is which is directly and immediatly commanded by God as Abraham at the Lords bidding would have sacrificed his sonne Abraham non solum non est culpatus crudâ—litatis crimine sed laudatus est pietatis nomine Abraham was not onely 〈◊〉 blamed for his crueltie but commended for his pietie therein So Ioshua had commandement from the Lord to destroy the Canaanites 2. The heroicall kinde of killing is when any being inflamed with the zeale of Gods glorie and extraordinarily stirred by his spirit doe take revenge of the Lords enemies as Sampson upon the Philistims in his death Phineas in zeale killed the adulterer and adulteresse and Samuel hewed Agag the King of Amalek in peeces Marbach 3. The ordinarie killing is by the Magistrate who by direction of the word of God and according to wholesome lawes grounded upon the same doth give sentence of death against malefactors or wageth just battell upon these occasions the Magistrate sinneth not in shedding of bloud The reasons are these 1. Hierome saith Homicidas punire non est sanguinis effusio sed legis ministerium To punish murtherers and other malefactors it is no effusion of bloud but the execution of the law in Ieremiam c. 22. So Gloss. interlinear Index non occidit reum sed lex quae jubet The Judge killeth not the guiltie partie but the law which commandeth 2. Thomas saith Id quod licitum est Deo licitum est ministro ipsius per mandatum ejus That which is lawfull unto God the author of the law is lawfull unto Gods Minister by his Commandement But the Magistrate is Gods Minister Rom. 13.4 2. Places of Doctrine upon the sixth Commandement 1. Doct. Of the generall contents of this Commandement THou shalt not kill This Commandement consisteth 1. Partly in prohibiting all kinde of hurt or wrong to our neighbour either in leaving or forsaking him or in doing him hurt either outwardly by murder rayling reviling or by any injurie whatsoever or inwardly by anger hatred desire of revenge 2. Partly in commanding the preservation of our neighbours life either in not hurting whether provoked or not provoked or in helping either by the depulsion of wrongs and injuries offred or by the collation of benefits 2. Doct. The particular vertues here commanded THe vertues then prescribed in this Commandement are of two sorts either such as doe not hurt or such as are beside helping also Of the first kinde are 1. A particular justice and equitie in all our acts and doings not to hurt or molest any in word or deed by violence fraud or negligence or by any other meanes such an one was Nathaniel a true Israelite in whom there
the reason thereof is because shee was sold upon hope of marriage which hope because shee is frustrate of this provision must be made by way of recompense But this maid is not like to have beene abused for then it had not beene enough to let her goe out free but he should endow her also according to the Law chap 23.16 3. Oleaster thus resolveth this text This maid either her master had company with or had not if the first either she displeased afterward and then he was to redeeme her that is to set her free or shee pleased then the father either tooke her to wife and so he was to use her as his wife on his sonne then hee should use her as his daughter or if he tooke another wife he was to provide all necessary things for her Now if her master had not knowne her she was to serve him to the yeere of Jubile unlesse shee before redeemed her selfe Contra. Oleaster faileth here in these points 1. Hee taketh redeeming for setting her free without money whereas redemption of a servant was not without money 2. If he had defiled her he was not only to set her free but to endow her as before is shewed 3. If â—he maid was to serve him to the yeere of Jubile the maid servants should have lesse privilege than the Hebrew men servants that were to serve but six yeeres whereas this Law intendeth them greater favour 4. This then is the summe of the Law A man buyeth a maid servant an Hebrewesse he was either to suffer her friends to redeeme her or to marry her himselfe or give her to his sonne if none of these he was either to keepe her still providing all things necessary for her or to let her goe out free for nothing Iun. QUEST XXXIV Of the end scope and intent of this Law NOw concerning the end of this Law it is to be considered 1. That the father which should either of any unnaturall affection or compelled by necessity sell his daughter might by this meanes be punished by losing all his right and interest in his daughter who did now being sold out of her fathers power in familiam Domini transire passe and was as incorporate into her masters family Iun. And so the father should be as it were bridled hereby from selling of his daughter 2. Beside this Law imposing such hard conditions upon the master in such liberall sort to provide for his servant so bought thereby also provideth ut aut non emerentur ancillae that either maids should not be bought at all though their fathers were so hard hearted to sell them aut meliore conditione servirent or they should serve with better condition otherwise than as common servants Osiand Marbach And so this Law taketh order ut nunquam capite vacent that maids should never be without an head Iun. And so taketh care for them as the weaker sex 3. Further in that the master was permitted to take his maid to his wife though he had another before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temporis licitum erat that was lawfull by the sufferance and toleration of those times Pelarg 4. Againe though it were simply unlawfull for the parents to sell their children sed ne progrediatur impietat ad intolerabilem iniquitatem c. but lest such impiety should proceed to intolerable iniquity and injury this Law provideth for such as were oppressed pro tanto sed non in totum though not wholly and totally yet to keepe them within some measure Lippom. 5. But this Law was much more equall than that Law of the ancient Romans in the 12. Tables which permitted fathers to sell their sonnes not once but againe and the third time only he was excepted which had married a wife with his fathers consent which was afterward forbidden C. de lib. posth or then that Law of Constantine that one might sell his sonne for extreme need and poverty though the sonne might afterward redeeme himselfe for the condition of children so sold was more tolerable among the Hebrewes their service being but for a time Simler This Law also is more reasonable than that constitution of Iustinian tit 6. de manumission that unlesse the maid servant were married within six moneths ab hero non dimittebatur shee was not at all to be dismissed from her master Pelarg. QUEST XXXV What kinde of smiting is here meant Vers. 12. HE that smiteth a man that hee dye 1. Here percussio accipitur pro occisione smiting is taken for killing Lyran. For if a man were smitten and died not of it there was another punishment than by death vers 19. Tostat. 2. Quamvis aliquo pòst tempore meriatur c. Although he dye not presently but some while after that is so smitten he shall suffer death for it Galas 3. The words are generall He that smiteth a man whether he were an Hebrew or no Hebrew his enemy or friend ex re percussa intquitas percutientis manifestatur the iniquity of the smiter appeareth by the thing that is smitten Cajetan 4. The Latine reads he that smiteth a man volens occidere having a purpose to kill him shall dye But two exceptions are taken to this reading for if a man did smite one non animo occidendi sed animo percutiendi not with a minde to kill him but to smite him only he should dye for it Cajetane And againe if a man intended to kill and did not he was not to dye for it for although before God he be a murtherer that intendeth it in his heart yet the Law of Moses doth not punish the intent only of murther but the effect Simler QUEST XXXVI Why the murtherer was to dye the death SHall dye the death c. 1. That is shall surely dye for this doubling of the word importat majorem certitudinem importeth greater certainty Tostat. The Interlinearie glosse expoundeth Morte spirituali vel corporali Death spirituall or bodily but I preferre the other sense 2. This Law is set downe in generall that whosoever smiteth so that death follow five intendat occidero sive non whether he purposed to kill or not should dye for it but afterward follow certaine exceptions from this Law Oleaster This then is a generall Law that he which killeth should be killed againe Lippom. 3. And this Law is grounded even upon the Law of nature for like as it is agreeable to nature Vt putridum membrum abscindatur ut reliqua conserventur that a rotten member should be cut off that the rest be preserved so a murtherer is to be killed ne plures occidentur lest more should be killed Lippom. This Law is given unto Noah Genes 9. when the world was restored and here it is but repeated and renued Pelarg. 4. The Lawes of other nations herein consent with Moses the Athenians did severely punish murther expelling the murtherer from the Temples of the gods and from all society and colloquy of men till he had
Allaricus when Rome was taken gave commandement that all they which fled to the Churches of S. Paul and S. Peter should have their lives Simler 3. But on the contrary thus it is objected against such Sanctuary places 1. That by this meanes the â—ourse of Justice is hindred when malefactors are sheltred and rescued from the Magistrate by the immunity and privilege of the place 2. Servants are encouraged to be contemptuous and disobedient to their masters finding succour elsewhere 3. And anthrifty and carelesse debtorâ— by such devises will seeke to defraud their creditours 4. And herein was a great abuse committed in former times of superstition that their Sanctuary places were open to all kinde of malefactors As thus it standeth deciâ—ed Aâ—reâ—aneus 1. c. 3. Homicidas adulteros fures sive quoscunque reâ—â— c. Murtherers adulterers theeves or any other trespassers as the Ecclesiasticall Canons decret and the Romanâ— Law appointeth it is not lawfull to draw out of the Church or the Bishops house but upon oath first given 〈…〉 poenarum gâ—nere sint securi that the parties so taken out should be secure from all kinde of punishment 4. Now then to moderate the excesse and abuse herein neither is it fit that all such Sanctuaries should be stripped of their privileges as Tibeâ—iâ—â— the Emperour did as Sâ—â—â—onius and Tacitus doe write But such places of Gods service are meet still to be had in reverence according to that Law of Arcadius Irruens in Templum vel Menistros capite punitur c. That hee which did assault the Church or the Ministers should be capitally punished Cod. lib. 1. tit 6. leg 10. Yet the privilege of such places would thus be moderated and limited 1. That they should not bee open to all offenders but onely to such as trespassed of ignorance and sinned unwittingly and such as were empoverished by casualty rather thâ—◠〈◊〉 owne default 2. That the number of such privileged places should be restrained as it is already in the refoâ—â—ed Churches seeing to all the 12. Tribes of Israel there were allowed but six Cities of 〈◊〉 3. He which was rescued in the Cities of refuge was but there a while till his cause was tried 〈…〉 guilty he was delivered up so it is fit that such as sought the Sanctuary should notwithstanding ansâ—er the Law As it was decreed by the Imperiall Lawes as Cod. 1. l. 1. tit 15. leg 5. Iudaei confugieuâ—es ad Eâ—â—â—â—sias suscipi non debent c. Jewes fleeing to the Churches ought not to be received unlesse first they pay their debts Ibid. leg 5. maneri possunt vel citari in Ecclesia c. they may be summoned and cited in the Church and being so cited they are bound to make answer c. 6. Morall observations 1. Observ. Of the love which parents ought to beare toward their children Vers. 5. I Love my wife and my children c. Hence appeareth the great love which a man ought to beare toward his wife and children that he should endure much wrong yea and chuse rather to serve with them than to have his liberty and freedome without them Oleaster which condemneth the carelesnesse of such parents which preferre their owne case and pleasure before the safety of their children worse herein than the bruit beasts even then the savage and cruell Beare which rageth being robbed of her whelpes Prov. 17.12 2. Obser. Of the duty of children toward their parents Vers. 15. HE that smiteth his father or his mother vers 17. and he that curseth his father c. shall dye the death He that abused his parents in word or in deed that gave them but a tip or a reviling word was to be put to death which sheweth how much the Lord abhorreth stubbornnesse and disobedience to parents Little thought of by too many in our dayes and the rather because that continually in the Church there is not a beating of these points of Catechisme into childrens heads and hearts by carefull Ministers O that they would bee once drawne to doe this duty in their severall Churches soone should they find the fruit of it and the greatnesse of their sinne in so long neglecting it B. Babing 3. Observ. Masters not to be cruell toward their servants Vers. 20. IF a man smite his servant or his maid with a rod and he dye c. Upon this text Rabanus thus noteth Sicut disciplina opus est in eruditione subjectorum c. As discipline is needfull in the erudition of those that are in subjection Ita discretione opus est in exhibitione correpâ—â—onum c. So also discretion is needfull in the exhibiting of correction c. neither parents should provoke their children by too much rigour nor yet masters shew themselves cruell toward their servants as here the Law punisheth the immoderate severity of masters yea the Apostle would have masters put away threatning from their servants Ephes. 6.9 4. Observ. A wrong in deed must be recompenced in deed Vers. 26. HE shall let him goe free for his eye Chrysostome hereupon thus inferreth If thou hast chastised any beyond measure Injuriae peccatum beneficio est dissolvendum c. The sinne of wrong must be dissolved by a benefit Alioquin nisi quem factis laesisti factis placaveris siue causa eras 〈◊〉 Dominum Otherwise whom thou hast wronged in deed if thou doest not appease by thy deeds in vaine doest thou pray unto God c. Hom. 11. in Matth. As then the wrong is done so the amends or recompence must be made he that hath offended in word must by his words and confession acknowledge his fault but he which hath offred wrong in deed must also make some satisfaction for iâ— in deed as here the master for putting out his servants eye was to give him his liberty and freedome for it 5. Observ. Superiours are charged with the sinnes of inferiours committed by their negligence Vers. 29. IF the oxe were wâ—nt to push in time past c. As by this Law the owner of the oxe was to make good the hurt which was done by his oxe through his negligence because he kept him not so God imputeth the sinnes of the children to their fathers and of the subjects to the Magistrate si 〈◊〉 negligentia cessatum fuerit c. if through their negligence that is of the parents or governours the children or subjects faile in their duty as is set forth in the example of Holâ— 1 Sam. 2. who was punished for his remisnesse toward his children by which meanes he was made accessary to their sinne Lippoâ—â—â— CHAP. XXII 1. The Method and Argument IN this Chapter other politicke and civill Lawes are delivered which are of two sorts either concerning every ones private duty to vers 28. or the publike vers 27. to the end of the Chapter The private duties are of two sorts either touching prophane or sacred actions Of the first sort are these 1. Concerning theft either
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
quantum praedestinati sunt in noticia Divina as they are ordained to salvation in the knowledge and prescience of God and they that are thus written can never bee blotted out another way they are scripti secundum quid written after a sort not according to the divine prescience or predestination Sed secundum dispositionem in eis actu existentem secundum praesentem justitiam But according to their disposition which is in act in them and according to their present justice and thus are they said to be blotted out not in respect of Gods knowledge as though any thing can fall out against his prescience but in respect of their change from grace into sinne 2. Thomas also to the same purpose some are said to bee blotted out Non secundum rei veritatem sed secundum hominum opinionem Not according to the truth of the thing but in the opinion of men for it is usuall in Scripture ut aliquid dicatur fieri quando innotescit that a thing should be said to be done when it appeareth So some are said to be written in the booke of life quia homines ibi opinantur scriptos propter presentem justitiam because men thinke they are there written in respect of their present justice Then some are there written ex pradestinatione by predestination which can never bee blotted out Some ex gratia in respect of their present grace which they may fall from and so be blotted out And againe in another place he expresseth the same thing in other termes Some are predestinate of God Insâ— ut simpliciter habituri vitam aeternam Simply to have life eternall in themselves and these are so written in the booke of life as they can never be blotted out And some are so written Vt habeant vitam aeternam non in se sed in sua causa To have life eternall not in themselves but in respect of their cause and present state of Justice which when they fall from they are said to be blotted out 3. So before them both Augustine We must not so take it brethren Quod quenquam Deus scribat in librâ— vitae deleat illum That God writeth any in the booke of life and blotteth him out for if a mortall man said that I have written I have written shall we thinke that God writeth and blotteth out Praescius est Deus praedestinavit omnes ante constitutionem mundi regnaturos cum filio God foreseeth all things and he did predestinate all before the making of the world that should reigne with his sonne c. Therefore this is said Secundum spem ipsorum qui ibi se scriptos putabant That some are written which are said to be blotted out in their owne opinion because they thought they were there written so that where it is said let them be blotted out of the booke of life the meaning is ut ipsos constet non illos ibi esse that it may appeare unto them that they are not there To this purpose Augustine as he is alleaged both by Simlerus and Borrhaius 4. Tostatus followeth the same distinction that some are written in the booke of life secundum firmam praedestinationem according to Gods sure predestination some only secundum praesentem justitiam in respect of their present justice these may bee blotted out and not the other but he addeth further that so likewise in the booke of Gods prescience wherein onely they are written whose end is damnation some are written there secundum firmam Dei praescientiam according to Gods firme prescience others secundum praesentem injustitiam according to their present injustice These may be blotted out and not the other And this writing of them in one booke according to their present justice in the other according to their present injustice he calleth the writing foris without the booke the other writing according to Gods predestination and prescience he saith is intus within the booke Then out of these positions he inferreth certaine conclusions 1. That it is possible for one to be written in both these bookes the booke of life and the booke of death together in the one according to Gods predestination or prescience in the other according to their present justice or injustice As he which is predestinate unto life may according to his present state of injustice be written in the booke of death foris without as Paul while he was yet a persecutor and one may be in Gods prescience written in the booke of death and yet according to his present state of grace he may be written in the booke of life as Iudas while yet he continued in Christs obedience and preached the Gospell 2. Yet it is possible for one to be written twice in the same booke both in regard of Gods prescience and his owne state and condition as Moses was thus written in the booke of life and Iudas when he betrayed Christ in the booke of death 3. They which are written in the booke of life according to predestination may be blotted out thence according to their present state and condition as David when he sinned and so in the other booke likewise as Saul while he was yet a vertuous King he was written in the booke of rejection in Gods prescience but blotted out in regard of his present justice 4. But he that is written in the booke of life according unto predestination cannot be written in the booke of death according to Gods prescience and so on the other side because one and the same cannot be foreseene of God both to salvation and condemnation 5. And they which are written according to their present justice in the booke of life cannot at the same time be written in the booke of death according to their present injustice because one cannot at the same time be counted righteous and wicked before God Tostat. qu. 43. But these exceptions may worthily be taken unto Tostatus conclusions 1. Because he maketh a booke of death and speaketh of putting in and blotting out of that booke whereas the Scripture acknowledgeth only a booke of life not any of death for not to be written in the booke of life though they bee not written in any other blacke booke is sufficient unto everlasting perdition 2. He calleth the booke of death the booke of Gods prescience only as though God were not a Judge also in condemning the vessels of wrath into hell and ordaining them justly thereunto as he is in the electing the vessels of honour to salvation 3. It is an errour that God writeth any in either of those bookes on the backside in respect of their present state or condition of justice or injustice for Gods writing there is unchangeable they are there said to be written in regard of their present state secundum spem ipsorum in their owne hope as Augustine or secundum opinionem hominâ—m according to the opinion of men that thinke them to be there written as Thomas before
also is in the same minde Faciem Dei juxta naturae sua proprietatem nulla videt creatura No creature can see the face of God in the propertie of his owne nature 6. But whereas Iacob saith I have seene God face to face Gen. 32.30 which is here denied unto Moses Thomas Aquinas well interpreteth that place that whereas it is said that Iacob saw God face to face Referendum est non ad ipsam essentiam sed ad figuram in quo representabatur Deus It must be referred not unto the essence of God but unto that figure wherein God was represented c. Otherwise it is not to be doubted but that Moses saw more than Iacob did and there is no question but that this was the most cleere sensible vision of Gods glorie that is to be found in all the old Testament for none of the Fathers saw the Lords back-parts but only Moses Oleast yet neither Iacob there nor Moses here saw the divine essence Nunc majus aliquid prastantius obtinet non tamen ut Deum perfecte videat c. Moses obtained a more excellent thing than Iacob yet not to see God perfectly as he is in himselfe but as the capacitie of humane nature was able to beare Calvin 7. Alcuinus giveth this reason why Moses when it is said the Lord spake with Moses face to face saw not the divine essence for then hee would not have said afterward Ostende mihi teipsum Shew me thy selfe or thy glorie Apparuit ergo ei Deus in ea specie qua voluerat non ipse autem apparuit illi natura propria God therefore appeared unto him in that manner hee would not in his owne nature c. 8. Simlerus addeth further hee saw onely the back-parts of God Non vidit igitur naturam substantiam Therefore he saw not his nature and substance And whereas notwithstanding the Lord is said to have talked with Moses face to face that is only to shew a difference betweene that cleere vision which Moses had and other visions shewed to other Prophets not so cleere Simler 9. Lyranus then here is deceived who affirmeth that though the vision or sight of the divine essence was not now granted to Moses Tamen alias fuit concessa in vita praesenti Yet it was granted at another time in this life present But the reason here used by the Lord that no man can see God and live is generall excluding all men while they live here from the vision of Gods nature and essence And as Tostatus reasoneth Non videtur esse aliud tempus inconvenientius c. There seemeth no time to be more convenient for Moses to see Gods essence in than this when Moses made that request unto God qu. 17. yet Tostatus likewise is deceived who thinketh that Moses at this time did see the divine essence QUEST XLIX Of the meaning of these words No man shall see me and live Vers. 20. THere shall no man see me and live 1. Gregorie Nyssenus giveth this sense of this place not that the sight of that glorious face should be the cause of death Nam quomodo vitae facies causa mortis esse poterit For how should the face of life be the cause of death to those that approach or come neere unto it But to shew because the divine nature exceedeth all knowledge that he which thinketh God to be any of those things which are seene and knowne vitam non habet hath no life Non est ergo vita quod cognoscitur That then is not life which is seene or knowne and so cannot give life c. Hee maketh then in effect this to be the meaning of these words No man shall see me and live thinke not that which thou seest of one to be God able to give life But the Lord speaketh here not of any inward opinion but of the present sight and contemplation of God which Moses decreed and by face he meaneth not any thing beside himselfe that is seene of him but his essence and nature that which himselfe is no man can see that and live 2. Procopius seemeth to approve this sense that they which live here according to the flesh cannot see God but they may see him Non secundum carnem ambulantes Which walke not according to the flesh But Procopius may answer himselfe by a distinction that there is prima Dei facies the first face of God which is his divine essence which is indeed invisible neâ—ini mortalium visa and never seene of any mortall creature there is secunda Dei facies as second face of God which is his grace and favour which is seene by faith of this sight of God our blessed Saviour speaketh Blessed are the pure in heart for they shall see God c. But the Lord speaketh here of the sight of his first face which is invisible for Moses lived not according to the flesh and yet he is denied this sight and afterward he is granted to see the back-parts which he could not have seene if he had beene carnall not spirituall 3. Rupertus thinketh that as before the Lord spake unto Moses in the person of the people Pro parte electorum In respect of the elect among them I will cause all my good to goe before thee so he speaketh this pro parte reproborum in regard of the reprobate and wicked among them that they should not see Gods glorie and live because they were appointed to die So Rupertus maketh the force of this speech to consist in the word Then thou canst not see my face that is the wicked and unbeleevers among the people But this exposition cannot stand 1. Because the reason is generall No man shall see me and live no man whatsoeveâ— 2. The emphasis lyeth in the word face for his back-parts it is granted Moses to see 3. And the Lord meaneth here Moses person not in him the person of the people as the whole narration following sheweth how the Lord would put Moses in a cleft of a rocke and cover him with his hand while he passed by c. 4. Another exposition is this Qui ex opposito Deum aspicit non vivet He which doth see Gods face as opposite and comming against him shall not live Discat homo Deum sequi Let a man seeke to follow God c. not as it were to meet God in the face or to oppose himselfe against him for vice is opposite to vertue So also Gregor Nyssen 5. Augustine thus interpreteth No man can see God and live Nemo potest eum in hac vita videre vivens sicuti est No man can see him while he liveth in this life as he is So also Lyranus Vatab. Iun. annot But thâ—n this should onely be a repetition of the same thing Thou canst not see my face for no man living can see my face It better containeth a reason of the Lords former answer why Moses could not see
where I use to commune with thee it seemeth then that the Lord was in some part of the mount by the description of the place in the rocke 3. Therefore it is like that this communication was had betweene the Lord and Moses not in the top of mount Sinai for then the Lord at this time would have shewed this sight which was not done till afterward when the Lord proclaimed his name Iehovah before Moses which followeth in the next Chapter chap. 34.7 Gallas But Moses went up to some part of the mountaine the next day after the slaughter of the people chap. 32.30 where he had all this conference with God which is declared in this Chapter saving that it is somewhat interrupted by the inserting of that narration of the peoples laying aside of their best garments and Moses removing of the Tabernacle out of the host vers 7. to vers 12. 4. Places of Doctrine 1. Doct. That the contemplative life should not hinder the active Vers. 23. AFter he returned to the host Moses did not dwell in the Tabernacle which he pitched without the host but returned againe to the campe after he had talked with God to attend the businesse of the people which sheweth that men should not be so much given to the contemplative life as to neglect their callings and to withdraw themselves from doing good unto others As some in time past for love of solitarie life being fit for their gifts to bee imployed in the Church did utterly refuse all kinde of calling therein But this is not the fault of this age Nimius ambitus jam damnandus too much ambition in seeking of preferment in Church and Common-wealth is now rather to be condemned Simler But our blessed Saviour sheweth by his example what a good temper should be made of the active and contemplative life who in the day time taught in the Temple and in the night went out and abode in the mount of Olives there giving himselfe to prayer Luk. 21.37 2. Doct. Grace with God is of mercie not by works Vers. 12. THou hast found grace in my sight Oleaster hereupon noteth that man is said to find grace Quia eam quasi thesaurum casu invenit non suâ— industria aut labore Because he findeth it unlooked for as a treasure not by his owne labour or industrie as the Apostle saith It is not in him that willeth or runneth but in God that sheweth mercie 3. Doct. The Lord knoweth all his Elect by name Vers. 12. I Know thee by name This sheweth that God hath a peculiar and particular knowledge of the elect as here Moses is knowne unto God by name And lest any should thinke that this was a speciall privilege unto Moses that he was more knowne unto God than another Procopius addeth I thinke it were better ut universaliter ille locus accipiatur de omni qui eadem qua Mosis pollent sanctitate That generally this place be understood of every one that is endued with Moses holinesse c. So the Apostle maketh a generall doctrine of it The foundation of God remaineth sure and hath this seale the Lord knoweth who are his 4. Doct. That there is mention made in Moses of everlasting life Vers. 20. NO man shall see me and live Cajetan well urgeth this place against those which thinke there is no mention made in Moses of everlasting felicitie For if no man should see God after this life it had beene sufficient to say no man shall see me at all therefore in adding and live hee insinuateth Quod adempta hominis vita poterit homo videre ipsum That when this life is taken away a man may see him c. As the Apostle saith When he appeareth we shall be like him for we shall see him as he is c. 1. Ioh. 3.3 5. Doct. A difference betweene the decree of election and reprobation Vers. 19. I Will shew mercie to whom I will shew mercie Marbachius here observeth the difference betweene election and reprobation Electio citra respectum operum nostrorum est Election is without the respect of our works but Damnatio reprobatio non est sine operum hominis respectu Damnation and reprobation is not without respect of mens works for if it were otherwise it would follow that the absolute will of God is the cause of their damnation which were contrarie to the Prophet I will not the death of a sinner The Apostle indeed calleth the vessels of wrath prepared to destruction as it is said He hath prepared the vessels of mercie unto glorie But yet with this difference it is said actively that God hath prepared the one to glorie his will and decree is the onely cause of their election without any foresight of their works it is of his mercie as here the Lord saith to Moses but the other are said passively to be prepared because first the Lord doth Eos in sordibus suis relinquere leave them in their filthinesse and upon the foresight of their sinne decree them unto everlasting damnation God doth sponte praeterire of his owne will as he electeth some so pretermit others but the decree of actuall condemnation is upon the foresight of their sinne See more Synops. pag. 822. 5 Places of Controversie 1. Controv. Of the corrupt reading of the Latine text Vers. 15. WHereas the Hebrew text here readeth to this effect If thy face goe not with us The Latine text changeth it thus If thou goe not which Tostatus justifieth thus that Hierom Cautissime mutavit did most warilie change it because there should otherwise seeme to be no difference betweene the Lords answer and Moses replie as now there is for by my face the Lord might understand his Angell But Moses is not contented that Gods Angell goe with them but requireth that the Lord himselfe would be their guide Contra. 1. If the Latine translator were cautelous in altering of the originall reading for If thy presence goe not If thou goe not then it would follow that it is an oversight in the originall and what is this else but for man to take upon him to correct the enditing of the Spirit 2. By Gods face and presence Moses understood not any Angell but God himselfe as vers 20. the Lord by face understandeth himselfe Thou canst not see my face for there shall no man see me and live 3. Neither doth the difference betweene the Lords speech and Moses replie consist in that distinction as is shewed before quest 31. the like error is committed before vers 13. where the Latine Interpreter readeth Shew me thy face for shew me thy way 2. Controv. That our calling is altogether of grace Vers. 19. I Will shew mercie to whom I will shew mercie Ambrose hereupon inferreth well Quod Dei gratiam nemo praeveniat merito suo c. That no man preventeth Gods grace by his merit as hee further proveth by that place of the Apostle 1 Ioh. 4.10
superstition of the Egyptians in worshipping their god Apis. Reconciliation of some difference in the genealogie of the Belahites in the Chronicles Benjamin a grandfather at Iacobs going downe to Egypt Hebrewes conceits The Septuagint whether here in an errour Why 70 persons descended into Egypt Whether Iacob or Ioseph fell one upon the others necke T.G.r. H. alt T.B.G.r. H. cor divers sig H.S. cor divers sig H. cor T. mut num H. alt T.B.G. divers signif Perer. error in the chronologie How Iacob did know that he should not attaine to the yeares of his father Aug. lib. 1. de civit c. 12.13 Heb. 11.21 How and when the Apostles doe follow the Septuagint H.S.C. mut voc S.c. S.H.c. H.S.c. diff verb. H.S. det H.S.C. mut voc Canterp S. ap f. pro. C. cor 1 Tim 3.3 Tit. 1.8 Offic. 2.27 Christs-church in Oxford In obit Satyr Master Gibbons upon Genesis dedicated to the L. Bishop of Duresme Orat. pro Archia 1 〈◊〉 2.21 1 Pet. 3.9 Romana apud Hieron H.S.c. H.S.C. cor H.S.C. cor T.B.r. S.H.C. â— T.r. divers signif S.c. T.p.r. T.r. T.r. T.C.r. C. cor H. cor Ch. c. B.G.T. â— G. cor S. cor Ch. c. C.c. C.c. C.H.S. cor C. cor C.c. S. dâ—v signif H.S.C. div signif H.S. div signif S.C.H.c. C. cor S.c. H.S.c. T.B.r. T.B.r. C. cor S.c. C.c. S.c. T.H.r. T.G.r. S.c. C.c. inter S. mut pâ—rs H. det How Moses came to the knowledge of Iacobs will Iacobs testament depraved and abused The last times how taken in Scripture The error of Isidor Pâ—lusioâ—a Of Ruben Of Simeon and Levi. The greatnesse of the sinne of Simeon and Levi. How Christ is the expectation and desire of the Gentiles The prophecies touching the Messiah absolute not conditionall No King of the tribe of Iudah after Ieconiah How the scepter should not depart from Iudah till Shiloh come Moses prophecie of Gad compared with thiâ— of Iacob â—â—wes S.c. S.c. T. r. G. pr. f. app H.T.r. Herodot lib. 2. Diodor. lib. 2. Histor. scholast c. 114. in Genes Why the Egyptians are noted to have mourned Of the dayes and time of mourning for the dead Hebrewes curious observations When and upon what occasion this message was sent to Ioseph Joseph lib. 2. antiquit How long Joseph died before Moses was borne Iustinus the historiographer detected of sundrie untruths Hebrewes fables How Stephen might know that the rest of the Patriarkes were buried in Sechem Bellar. de purgato lib. 1. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex Stobaâ— ser. â—â— Psal. 113.5 Prov. 20.8 â— Sam. â—3 11 Ambros. in obitum Valentin Ambros. ser. 40. Iudg. 9. Iudg. 1. 1 Sam. 21.18 2 King 11. â—eneâ— 2. de iâ—a Hierom. ad Oceanum Hexamer lib. â— cap. 21. Iudg. 9.19 Numb 16. Ierem. 22.19 2 Chron. 20. Esth. 9.19.22 Esther 9.18 1 Maâ—h 4.59 Ioâ— 10.22 Zach. 2.5 Iob 28.7 Iob 34.25 vers 22. Psal. 91.5 Numb 21.17 Iudg. 5.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 14.3 Anthistenes Apolog. 2. in Ruffin Galath 4.16 Hieron ad Rustic 2 Cor. 10.18 Philip. 1.18 Serm. 79. de verbi Apostolis * Galath 3.19 Iosephus Origen Cyprian Cyril Chrysostom Hierom. Augustine Gregorie Theodoret. Damascene Lyranus Thom. Aquin. Hugo Cardinalis Isidore Hugo de S. Vict. Burgensis Rupertuâ— Rabanus Calvin Pagnin Iunius annot Arias Moâ—taâ— Iunius Analys Pellican Simlerus Gallasius Marbachiuâ— Pelargus Borrhaius Osiander Arâ—tius Zeiglerus Cajetanus Lippomanâ—â— Tostatus Ferus Pererius Vatablus Olâ—aster Piscator Genevens Ambros. 〈◊〉 in Luc. Moses Iudicials of thâ—ee sorts Moses Iudicials noâ—â—eft absolutely free unto Christian Magistrates The Christian Magistratie not necessarily tied to Moses Iudiciali How far Moses Iudicials doe bind Ambr. lib. 7. commâ—nt in 9. cap. Luc 〈…〉 is cite◠〈…〉 Piscat de abrogation Iudicial ration 2. The â—igour of Moses law mitigated * Or rather the author of â—per imperfect 〈◊〉 43. in cap. â—â— Matth. and it is alleaged Caus. 27. qu. 1. cap 12. Câ—prian lib. 4. â—â—istol 2. Epistol ad Innocentium Whether adulterie necessarily is to be punished by death Annot. in Heb. epist. Hieron ad Innocentium Cyprian lib â— epâ—st 2. Some kinds of theft punishable by death by the word of God Simple theft deserâ—eth not death Cod lib 6. â— 2. l. 11. leg 18. Cod. lib. â— tit 1. leg 3. Caus 17. qu. 4. c. 17. Annot. Erasâ—i in Hieron epistol ad Innocentium A.P.B.G. cum caeter T. T. S· G.A.P. T. Lib. 1â— de Ciâ— â—itaâ— Deic 7. Lib. 7. de histor 〈◊〉 cap. 4. How Pharaoh is said to dealâ— wisely that is subtilly with Israel Hierom. lib. de locâ— Hebrâ—iâ— August libr. contr mendaâ—iâ—m c. 15.16 â—ib contra mendacium Câ—p. 10. Greg. lib. â— moral Hierom. in cap 65. Isai. Hier. in cap 65. Isai. Rup lib. 1. Exod. cap. 7. Epist. ad Hâ—w the 〈◊〉 is said to turne the hearts of the Egyptians to hatred Theod. in Psalm 105. August in Pâ—â—â—m 104. V.I. G.I. I.C. I. L.c. L.S.c. I.A.P. Pharaohs edict against the children continued not long Pererius deceived in the computation of 120. yeeres â—useb lâ—b 10. de 〈…〉 Evang. 〈◊〉 ult The time of Moses birth compared with forren stories Appion the Grammarian that wrote against the Jewes of two grosse erroâ—â— Philo lib. 1. de vita Moses Ioseph lib. 2. Antiq. cap. â— Euseb. lib. 9. de praepâ—rat Evangel cap. ult Clemens Alexandrinus lib. 1. â—ib de civitate Dei 18. cap. 59. Whether Moses found out the use of letters â—risteus in his historie of the 72. translations Lib. 18. de civ Dei cap. 40. Why 〈…〉 the 〈…〉 and I 〈…〉 not Thâ—â— secund secund q. 61. artic ult Hierom. de 〈◊〉 Hebraic Hierom contra Heluidium Pererius deceived I.V. cum caeter I.S. â— I.G.B. cum caeter I.V.B.G. I.V.A. I.G. cum caeter Why Moses went thither Why it was caâ—led the mountaine God Ambâ— lib. 7. Comment in 〈…〉 â—ypr lib. 1. advers Iud. cap. 19. 〈…〉 in cap. 〈…〉 Iosephus lib. 5. Antiquâ—â—â—â— Of the wonderfull fruit of Palestina called the Apples of Paradise Hier. Epist. 129. ad Dardonum Thâ—m 〈…〉 3. Dionys. Whether Plato and other Philosophers received any light from Moses bookes 1. doct That there is but one God â— doct That Christ is God 3. doct God doth not alwayes shew his immediate power but worketh by meanes Perer. Distâ— 3 cap. Exâ—d Numer 2â— Epist. How places are to be respected I.V. I. I. V. I.V. B.G. cum caeter I.G. I.L.S. I. Serm. 86 â—e tempore Reconcilâ—ation Hebrewes fâ—â—bles Lib. 3â— â—or cap. 23. Epist. 142. ad â—ardaâ— Wherein Moses sinned How God is angry with his Children Zach. 9.9 God Satan and man himselfe are said to harden the heart but diversly August â—eâ— â—â— De â—empore Aâ—gust serm 141. de tempore Bernard 1. ser. de câ—rcumcis Hug. lib. 2. de sacram 12. Thostat in Exod. Thom. 2. par 4.70 resp ad secund Lib. 2. cont epist. Parâ—â—en câ—p 13. I.P. I. A. P. I.S. I. A. P. I.A.P. I.
of death so also publike backbiting and detracting Publice enim detrahens perinde est ac si palam detraheret For he that openly backbiteth his parents is as if he did it to their face but it is otherwise in private backbiting and speaking evill of them for detractor reveretur eum cui detrahit c. the privie detractor doth feare and reverence him whom he speaketh evill of but he that curseth to the face is impudent and shamelesse c. QUEST XLVIII What manner of strife the law meaneth Vers. 18. WHen men strive together 1. As contention is in words so rixa strife properly is in deeds cum ex rixa invicem se percutiunt when striving they fall to blowes Thom. 2. The case is put of men but if either a woman should strike a man and wound him or one woman should hurt another they are subject to the same law Tostat. qu. 19. 3. And this law must be understood of those which strive and fight one with another each offending the other not when one defendeth himselfe one cannot offend another without mortall and grievous sinne but one may defend himselfe without sinne and yet notwithstanding he may sinne sometime more sometime lesse in defending himselfe if he onely seeke in his owne defence to repell the wrong that is offered it is no sinne si cum animo vindictae odii c. If with a minde of revenge and hatred he defend himselfe he sinneth either lesse when he findeth his anger kindled and his patience violated or more when he bindeth himselfe wholly to bee revenged Sic Thom. 2.2 qu. 41. art 1. 4. By smiting with stone or fist is understood all kinde of assaulting one either afarre off with stone arrow dart or such like or neere hand as with sword staffe in the hand Simler or all kinde of hurting either with weapon or instrument or without Tostat. 5. And the law meaneth such hurting where no member was perished for in that case they were to give eye for eye hand for hand foot for foot vers 24. Simler QUEST XLIX What punishment the smiter had if he which were smitten died Vers. 19. IF he rise againe c. then shall he that smote him goe quit 1. That is he shall be freed from the sentence of death though he be not innocent before God nor yet altogether free from all civill punishment for in this case he is to allow his charges for his resting and to pay for his healing 2. But here the doubt is what punishment he should have that in striving so smote his brother that he died of it Cajetane thinketh that in this case he should flie unto one of the Cities of refuge Quia non ex intentione sed ex repentina rixa percussio facta est Because the blow or stroke was given not of purpose but occasioned by a sudden brawle c. But if it had beene so as if death had followed upon such smiting the smiter should goe free so neither death not following but some other hurt that he is constrained to keepe his bed should he have beene taxed so much as with the charges if the taking away of the life in this case had not beene punishable much lesse any lesse hurt being not mortall 3. Therefore I preferre here the judgement of Tostatus that if he which was thus smitten in a fray or brawle died he that smote him was to die whether hee were Hebrew that was so killed or stranger whether bond or free for it was not lawfull for them to kill a Gentile or stranger sojourning among them and if a free man killed a free man or a servant a free man he was to die without all question and if a free man killed anothers servant hee was to die also for if a master killed his owne servant outright he was punished by death vers 20. much more if he killed anothers servant Tostat. quast 19. And that in this case they which in strife killed one another deserved to die it is evident both by the generall law before vers 12. He that smiteth a man that he die shall die the death and by a necessarie consequence here If he rise againe that is smitten and walke he that smote him shall goe quit that is from the punishment of death it followeth then if he doe not rise againe but die that he shall not goe quit QUEST L. What should become of the smiter if the other died after he walked upon his staffe Vers. 19. ANd walke without upon his staffe But what if he die after he hath risen and walked upon his staffe 1. R. Salomon thinketh that the smiter was to bee apprehended and kept till he that was smitten were perfectly recovered and if he did not the other was to die and by walking upon the staffe he saith is meant the perfect recovery of his health as Ezech. 4. the staffe of bread is taken for the vertue and fulnesse of bread by a metaphor But though such metaphoricall speeches are usuall in the Prophets yet in the setting downe of lawes words must be taken in their literall sense Tostat. 2. Therefore because the law saith If he walke without or abroad upon his staffe the other shall goe quit the meaning is though he lie downe upon his bed againe and afterward die yet the other shall goe quiâ— and the reason is because after hee sitteth up and walketh and seemeth to be past the danger and falleth downe againe Magis probabile est quod mortuus est â—x negligentia c. It is more probable that he died by his owne negligence and carelesnesse in keeping of himselfe or by some other occasion than of the smiting Lyran. 3. But if he did not rise at all from his bed and being risen walked but a little about the house upon his staffe and come not abroad and afterward died then the other should not goe quit Tostat. qu. 20. QUEST LI. Of the equetie of this law in bearing of the charges Vers. 19 HE shall beare his charges for his resting and pay for his healing c. 1. That is he shall pay all manner of charges which he was put unto about his healing as to the Physitians and for the physicke and medicines which he used and for his diet which upon this occasion was extraordinary and so more chargeable Tostat. qu. 22. Likewise he was to beare the charges of the ministers and keepers that attended upon him during the time of his lying Simler 2. The intendment of this law is that full recompence and satisfaction should be made for any dammage or losse which happened unto another and yet so as that such recompence being made the Lord would have one to forgive another that charitie should not be violated nor any grudge or purpose of revenge remaine Oleaster 3. This law was more equall indifferent than that law of the Romans contained in the 12. tables that if any man did beat and batter another he should