Neither was this sinne of Moses veniall that is a light and small sinne for such sinnes the Lord passeth over in his children but here he was angry with Moses If the Lord should bee angry with every small sinne and oversight of his children who should abide it 3. The forbearing of punishment sheweth not the smalnesse of the sinne but the greatnesse of Gods mercie 4. Cajetanes observation is false for the same phrase â—ichar aph Iehovah Iehovahs wrath was kindled is used upon occasion of great sinnes as when the people murmured Numb 11.3 and lusted for quailes vers 33. the same words are there put 4. This then may safely be held that although Moses at the first might in humility disable himselfe yet after God had given him satisfaction to all his doubts upon his foure severall refusals first for his owne insufficiencie and the greatnesse of the businesse Chap. 3.11 Secondly because they might inquire after Gods name Chap. 3.14 Thirdly he excuseth himselfe by the incredulity of the people Lastly by his owne imperfection of speech yet after all this to stand still upon his refusall sheweth no small infirmitie in Moses as it may appeare by the effect because God was angrie with him yet Gods anger is not such against his children as against the wicked for there he is angry and punisheth here he is angrie and rebuketh but withdraweth not his favour for immediatly the Lord concurreth with Moses desire and giveth him his brother to be his assistant Simler So that Gods anger here is as when the father is angrie with his child or one friend with another which notwithstanding is no breach of friendship QUEST XII Why Aaron is called the Levite Vers. 14. AAron thy brother the Levite 1. This is not added because the Priesthood should have belonged to Moses the Leviticall order to Aaron but that Moses was deprived of that honour for refusing his calling as Rabbi Salomon Pellican 2. But because there might bee other Aarons not of Levie this is expressed by way of distinction that Moses might know that the Lord did meane none other Aaron but his owne naturall brother of Levi Iun. Simler 3. And this might bee also a reason thereof because the Lord purposed to annex the Priesthood to Aaron and his posteritie Osiander QUEST XIII How Moses is said to be as God to Aaron Vers. 16. THou shalt bee to him in Gods stead This sheweth 1. that Moses should bee superior unto Aaron as his Prince as the Chalde Paraphrast and Aaron as his Chancelor Moses should give him direction from God what to speake Osiander 2. By this also Moses authority is signified by the which as in Gods place he ordained Aaron to be the high Priest Pellican 3. Likewise he is as God that is a wise counsellor and full of Gods spirit to whom Aaron should resort for counsell Vatab. Genevens 4. And as Aaron was Moses spokesman to the people so Moses should bee Aarons mouth to consult with God so the Septuagint and Latine read Thou shalt be for him in those things which appertaine to God 5. But Moses in another sense is said to bee Pharaohs God Exod. 7.1 not only to declare Gods will unto him but to execute Gods judgements upon him Genevens QUEST XIV Whether Moses did well being called of God in taking his leave of his father in law Vers. 18. THerefore Moses went and returned to Iethro 1. Some doe charge Moses here with an oversight that he presently dispatched not into Egypt but first tooke his leave of his father in law for Iacob went away without Labans privity and S. Paul saith that hee did not consult with flesh and bloud after he was called Galath 1. 2. Contra these examples are altogether unlike for Laban was unfriendly to Iacob and he feared he would worke him some displeasure and Iacob was then at his owne hand and kept sheepe for himselfe and beside he had in a manner sold over his daughters to Iacob and used them as strangers But Moses had a kinde and loving father in law he then kept his sheepe as hee covenanted and he entertained Zipporah still as his daughter and therefore Moses could not in humanity but take his leave of him 3. S. Paul consulted not with any for the approbation of his calling being therefore fully assured neither doth Moses conferre with Iethro to any such end but only to performe the office of humanity Simler 4. Wherefore the calling of God doth not take away civill duties toward parents and kindred saving where they are an impediment to our calling in which case wee are rather to forsake father and mother than to disobey God 5. Moses therefore taketh his leave of Iethro both because he purposed to carry away his wife and children and for that he had before covenanted to stay with Iethro chap. 2.21 Ferus QUEST XV. Why Moses concealed from Iethro the principall end of his going LEt me goe and returne to my brethren 1. Moses concealeth from his father in law the principall cause of his journey which was the calling of God both for that he sought Gods glorie and not his owne Ferus lest he should have seemed to boast of his visions Osiander and he doth keepe it secret of modesty least he might be thought to be a vaine man in telling such incredible things 2. In saying he went to see whether his brethren were alive and to visite them he dissembleth not though he went to doe more and it is evident by taking his wife and children with him that Iethro knew hee purposed not only to visite them but to stay there so that it seemeth likely that Moses imparted so much of his purpose concerning his stay there Simler and in generall also that he went for the comfort and profit of his brethren as Iosepus but in particular he kept secret the end of his going 3. Iethro being a good man would not hinder so charitable a worke though he had speciall use of him Ferus especially having such experience of the fidelitie and wisedome of Moses that without great cause he knew he would not desire to depart from him Simler QUEST XVI Whether God spake to Moses in Midian beside that vision in Horeb. Vers. 19. ANd Iehovah said to Moses 1. Some thinke that this sentence is transposed and that God thus spake unto Moses before he had moved his father in law Genevens Pellican But although such transposing of the order be usuall in Scriptures yet heere it need not to bee admitted for God might often appeare to Moses to confirme him Iun. and this was said in Midian the other vision was in Horeb the distinction of the place sheweth them to be divers apparitions Simler 2. The Lord to encourage Moses taketh away all doubts and telleth him that all which sought his life as well Pharaoh as the pursuers of the bloud of the slaine were dead Iun. And thus much Moses might impart also to his father
delivered to the Egyptians the grounds of these artes who yet is more likely to have beene the inventor of husbandrie and other such profitable trades than of the mysticall arts and sciences 4. Therefore the more probable opinion is that by whomsoever the first seeds of this mysticall profession were sowne among the Egyptians it is not to be doubted but that by Iacobs comming downe but especially Iosephs long time of government their knowledge was much increased the scripture bearing witnesse hereunto Psalm 105.21 He made him Lord over his house to teach his Senators wisdome and by the cohabiting of the Hebrewes 215. yeeres in Egypt the Egyptians might profit more in the profession of wisdome which that superstitious people might with their gentilismes and superstitions intermingled change and alter And for the truth hereof that the Egyptians learned many things of the Hebrewes this may serve as an evidence that in Herodotus Diodorus Siculus and other waiting of the ancient Egyptians many things are found having some conformity with the doctrine law and usages of the Hebrewes ex Pererio QUEST XVI Why it pleased God that Moses should be instructed in the Egyptian learning NOw it pleased God that Moses should be thus trained up in the wisdome of the Egyptians and have a courtly bringing up that by this meanes he might bee instructed in the government of the Common-wealth and be prepared for that publike function which he should afterward be called unto So David was taken from the flocke and brought up in Saules court to learne the discipline of the Kingdome Though it pleased God to use the ordinary meanes for Moses instruction yet he alwayes doth not so and especially in the new Testament the Apostles were extraordinarily inspired being in humane learning altogether unexpert for there was more abundance of spirit and grace in the new Testament under Christ than in the old under the Law Simler 2. Beside Moses by this meanes became famous and got himselfe great authoritie among the Egyptians that there might be greater respect had unto his message afterward and being fully instructed in the knowledge of the Egyptians he was the better able to discerne the errors and superstitions both to convince the Egyptians and to containe the Israelites in the obedience and profession of the truth ex Perer. QUEST XVII Why Moses had this name given him Vers. 10. SHe called his name Moses 1. Concerning the imposition of the name of Moses neither is the opinion of Philo and Clemens Alexandrinus probable that it is an Egyptian name derived of Mos which signifieth water and Iosephus will have it compounded of Mos water and Ises saved for the etymon of the name is not from the water but because he was drawne and taken out as the reason is here expressed 2. Neither yet is it like that Moses was in the Egyptian language called Mueves as Iun. out of Diodâ—r Siculus or Movion as Pererius out of Aben Ezra being of the same signification which Moses is in Hebrew that is drawne out for then it is like the Egyptian name would have beene expressed as Iosephs is Gen. 41.45 and Daniels Chalde name Dan. 4.5 3. Nor yet is it probable that Pharaohs daughter having learned the Hebrew tongue of her maids did give an Hebrew name unto Moses as Eugubinus Lippom. Thostatus for seeing the Hebrewes were an abomination to the Egyptianâ— it may be thought also that they abhorred their names 4. Therefore I rather incline to thinke with Simlerus and Osiander that this word whereof Moses is derived is Massah to draw out as it is taken Psal. 18.17 Thou hast drawne me out of the waters might be common both to the Hebrewes and to the Egyptians as some words are common to divers languages both alike in sound and signification or it might be translated or transposed out of the Egyptian tongue into the Hebrew 5. But as for other names that Moses should be called by as at his circumcision Ioachim which signifieth established and afterward Melchi my King as Clemens Alexandrinus writeth wee reject them as having no ground in Scripture seeing hee is perpetually called by the name of Moses which name was by Gods providence imposed wherein is set forth the principall part of his calling to draw the Israelites out of the waters and troubles of Egypt and to lead them through the red sea and so indeed historically to draw them out of the waters QUEST XVIII Of Moses visiting his brethren Vers. 11. ANd in those daies when Moses was growne hee went forth to his brethren 1. Very little mention is made of Moses time spent in the court till he was fortie yeere old for then as S. Stephâ—n sheweth Act. 7. he began to visit his brethren like as little is expressed of the doings of Christ while he lived privately till he was thirtie yeere old Pellican 2. Iosephus writeth how in this time he warred against the Ethiopians and while he besieged Saba the King of Ethiopia his daughter fell in love with him and was married to him whom the author of historia scholast saith was Zipporah But the Scripture sheweth that she was the daughter of the Prince of Midian Perer. 3. He was now growne not onely in stature of body but in the grace and gifts of the spirit Pellican And as it seemeth having neglected and forgotten his brethren hitherto being now especially stirred up called of God he goeth to visit his brethren he did it not onely of a naturall instinct as Hilary seemeth to write 4. And this the Apostle sheweth to have beene an excellent worke of faith For 1. he refuseth to be called Pharaohs daughters sonne He renounceth his courtly life and he pleasures of Egypt 3. He preferreth the afflictions of Gods people before the pleasures of Egypt 4. He looketh unto the reward Heb. 11. Ferus But if it be asked why Ioseph did not so likewise to leave the court as Moses did I answere first that some thinke that Ioseph did in his old age leave Pharaohs court and went and dwelt with his brethren in the land of Goshen beside the case betweene Ioseph and Moses is farre divers for in Iosephs time Pharaoh was a friend to Israel now an enemy then the people were in happy case now the state is miserable Iosephs calling was to be a feeder of Israel in Egypt Moses to bring them out of Egypt Simler QUEST XIX Whether it were lawfull for Moses to kill the Egyptian Vers. 12. WHen he saw no man hee slew the Egyptian Concerning the fact of Moses in killing the Egyptian we are farre off from accusing or blaming the same which was at the first the opinion of Augustine who thus writeth against Faustus Consulta aeterna lege reperio non debuisse hominem à Mose qui nullam ordinariam potestatem habebat quamvis improbium ocâ—idi I finde in the eternall law that Moses having no ordinary power ought not to have killed no not a wicked man
worthie si quis salva fide refugiat periâ—ulum instans If one not violating his faith doth shun the instant danger unlesse we will say that Christ when he escaped out of their hands that sought to stone him did it of feare Luke 4. But I rather preferre the 7. exposition before touched QUEST XXII Why Moses sufferings are called by the Apostle the rebukes of Christ. BUt seeing so oft mention hath beene made of that place to the Hebrewes it shall not be amisse briefly to shew the meaning of those other words of the Apostle vers 26. esteeming the rebuke of Christ greater riches than the treasures of Egypt 1. We refuse here the exposition of Lyranus that he calleth the rebukes of Moses the rebukes of Christ because by faith foreseeing what Christ should suffer hee by Christs example was confirmed to endure the like for in this sense they are Moses rebukes rather than Christs 2. Neither are they called Christs rebukes because they were such as Christ commendeth Blessed are they that suffer persecution for righteousnesse sake Matt. 5. 3. or for that Christ was to come of that people and therefore their rebukes are counted the rebukes of Christ Cajetan 4. or because Moses was a figure of Christ and suffered the like rebukes because that as Moses left the Court and palace of Pharaoh to be partaker of the afflictions of his people so Christ descending from heaven tooke upon him our infirmities Oecumenius Theophylact. 5. But they are called Christs rebukes because he suffereth in his members and accounteth their afflictions as his owne in which sense the Apostle saith he fulfilled the rest of the afflictions of Christ in his flesh for his bodies sake which is the Church Col. 1.24 QUEST 23. Why Pharaoh sought to slay Moses Vers. 15. PHaraoh heard of this matter and sought to slay Moses The causes why Pharaoh sought Moses life Iosephus alleageth to be these three 1. Because the Egyptians envied his prosperous successe in the warres against the Ethiopians 2. They feared him as like to be one that aspired to great matters and might seeke some innovation and change in Egypt 3. The Egyptian Priests did prophesie of him that he was like to prove very dangerous to Egypt By these meanes the King was incensed against him But I rather approve that which Philo writeth that Pharaoh was not so much moved against Moses for the death of one Egyptian as for that by this he perceived that Moses was a friend and favourer of the Hebrewes whom he accounted his enemies and an enemie to the Egyptians his subjects and friends Philo lib. 1. de vita Mosis QUEST XXIV The causes why Moses lived in exile and banishment 40. yeares Vers. 15. THerefore Moses fled Zeiglerus thinketh that whereas at the fortieth yeere of Moses age there were 390. yeeres expired since the promise made to Abraham and that tenne yeeres onely remained of the affliction of the people which was to continue 400. yeeres in one place and other Genes 15.13 Moses thought to prevent the time there being but tenne yeeres to come and therefore God punished his presumption with fortie yeeres exile But this cannot stand with the Apostles testimonie of Moses that by faith he forsooke Egypt if it were a worke of faith how could it be a punishment for his presumption Therefore the causes of Moses flight and exile are better touched by Ferus 1. That the people should not depend upon man but trust in God for their deliverance 2. That Moses might be weaned altogether from the pleasures of Egypt and delicate life in Pharaohs Court 3. That he might be taught that the deliverance of Israel should not be by sword or strength but by the spirit of God 4. To punish the peoples ingratitude for not more thankfully accepting of this benefit that God had stirred them up a deliverer for not onely this Hebrew whom Moses rebuked rejected his calling but generally all the people made light of it as S. Stephen sheweth Act. 7.25 QUEST XXV Of Midian what countrie it was and where situate Vers. 15. ANd dwelt in the land of Midian 1. This was the chiefe Citie of the Midianites so called of Midian one of the sonnes of Keturah by Abraham it was situate in Arabia upon the red sea as Iosephus 2. Hierome saith there were two Cities of this name one on the South part of Arabia by the red sea the other by Arnon and Arcopolis the ruines whereof were to be seene in his time 3. The whole Countrie was called Arabia where the Midianites Amalekites Israelites dwelt together Philo. And these Arabians were called Petrei of their metropolis or chiefe Citie Petra Borrh. 4. This Midian was not farre from Mount Sinai for thereabout did Moses keepe his father in lawes sheepe Exod. 3. and thither came Iethro with Moses wife and children and S. Paul placeth Sinai in Arabia Gal. 4. 5. The women of this Countrie joyning with the Moabites inticed the Israelites to commit fornication Numb 25. These Midianites oppressed Israel seven yeeres of whom Gideon slew 135000. Iud. 8. QUEST XXVI Rehuel Iethro Hobab whether the same Vers. 18. ANd when they came to Rehuel their father c. This Rehuel was not the same with Iethro as the Septuagint and Latine translator here read Iethro and as Hierome thinketh they were two names of the same man 2. Neither had he foure names Iethro Rehuel Hobab Keni as Thostatus Lyranus for Hobab was the sonne of Rehuel Numb 10.29 and hee was called Keni of his nation and countrey because he was a Kenite Numb 24.21 Iunius 3 Pererius also is deceived thinking that Hobab was not Moses father in law but his wives brother and his father in lawes sonne because saith he Moses father in law departed from them at Mount Sinai Exod. 18. but Hobab staied with them still and was their guide in the wildernesse Numb 10.31 But Pererius herein erreth also for these two stories of Iethro and Hobab Exod. 18. and Numb 10. must be joyned together they were both one man and hee tooke his leave of Moses as it is shewed Exod. 18. but he returned againe unto them before they departed from Sinai to be their guide as Moses requested Numb 10. and it is like he brought his kindred and family with him because the Kenites are read afterward to have cohabited with Israel Iudg. 1.16.4 Wherefore Rehuel was grandfather unto Moses wife called also their father after the manner of the Hebrewes Iethro and Hobab are the same for they are both said to be the father in law of Moses Exodus 18. and Num. 10.29 and Hobab and Iethro was the sonne of Rehuel ibid. Iun. QUEST XXVII Whether Rehuel were Prince and Priest of Midian Vers. 16. ANd the Prince of Midian c. The Hebrew word is Cohen which signifieth both Prince and Priest and one that is preferred or exalted in any office or authoritie as Davids sonnes are called cohanim
not as the people with a servile feare but with a filiall which was nothing else but a religious reverence and observance Ferus QUEST XXXVI What it was that Moses spake and the Lord answered Vers. 19. MOses spake and God answered 1. Some thinke that this which God answered was the decalogue or ten commandements which follow in the next Chapter Osiand But there God is said first to speake he answered not Moses when he gave the law 2. Some thinke that Moses spake and the Lord answered Ille interrogando Dominus docendo Moses in asking the Lord and the Lord in teaching him Gloss. interlin But it is not like that Moses in this great feare and terrible sight would first begin to speake unto God 3. Ferus saith Quid aliud loquitur pius cum Deo quam orando confitendo laudando What other thing doth the godly speake with God than in praying confessing praising and what else doth God answer than in hearing their prayers But it is like that not Moses onely but Aaron and other of the faithfull so spake as well as Moses in praying and confessing unto God therefore some speciall speech is here signified that Moses uttered 4. Some adde further that God gave authoritie here to Moses in plaine words that the people might understand Genevens But the charge and authoritie given to Moses was after he was come up to the mount vers 24. but this was before 5. Therefore though it be not here expressed what words Moses spake it is most like they were those words which the Apostle maketh mention of Heb. 12.21 I feare and quake and that the Lord answered Moses with comfortable words animating and encouraging him Iun. As in like manner The Lord spake to Elias in a soft and still voyce after he had sent before a terrible wind earth-quake and fire 1 King 19. 6. This conference then betweene God and Moses was before he was called up to the mount contrary to the opinion of Cajetane and Hugo de S. Victor who thinke that this clause is transposed and that Moses was first called up and then the Lord had this speech with Moses But beside that no transposing of the history is to be admitted in Scripture but where necessary occasion enforceth it in the preventing of some inconvenience it is not like that Moses would have uttered such words of feare as is before shewed out of the Apostle after the Lord had called him to come up into the mountaine 7. Beside we refuse their conceit that thinke this voyce onely to have beene understood of Moses and not of the people Pellican For if Moses were yet below with the people and not gone up it is most like that all the people heard the Lords voyce answering Moses and therefore it is said he answered by voyce that is in an audible voyce in plaine words Genevens And because the Lord had told Moses before vers 9. that the people should heare while the Lord talked with him And herein the Lord would shew how gracious Moses was in his fight with whom he talked as one friend with another Exod. 33.11 Ferus QUEST XXXVII Whether God himselfe or an Angell spake to Moses in the mount ANd God answered by voyce 1. Tostatus is of opinion that God himselfe spake not to Moses but that this voyce was framed by the ministry of the Angels Gregorie also before him seemeth to have held the same for he maketh but two wayes whereby God speaketh Aut per seipsum Dominus loquitur aut per Angelicam creaturam God speaketh either by himselfe or by his creatures the Angels when hee speaketh himselfe Sine verbis cor docetur The heart is taught without words or voyce As the spirit spake inwardly to Philip to goe and joyne himselfe to the Eunuches chariot Act. 8.29 and so the Spirit said to Peter three men seeke thee Act. 10.29 But when God speaketh by an Angell sometime they doe it by words as when that voyce came from heaven Ioh. 12.28 I have both glorified it and will glorifie it againe sometime by things done and signes such was the vision of Ezechiel chap. 1. sometime by words and signes together as Adam in Paradise heard both the voyce and the noise of God walking in the garden sometime the Angels spake by representations shewed unto the inward sight such was the vision of Iacobs ladder Gen. 28. sometime by outward demonstration to the eyes as when the Angels appeared in humane shape to Abraham Gen. 18. sometime the Angels speake by the instrument of celestiall substances as when that voyce came out of the cloud in the Baptisme of Christ This is my beloved Sonne c. sometime by terrene creatures as when the Angell opened the mouth of Balaams Asse to speake sometime Per Angelum humanis cordibus loquitur Deus God speaketh by an Angell to the heart of man as Zacharie saith The Lord answered the Angell that talked in me Zach. 1.13 To this purpose Gregor 28. lib. Moral cap. 2. 2. Contra. To some things here handled by Gregorie exception will be taken 1. Though sometime when a voyce is heard from heaven it is done by the ministry of Angels as when the Angels have appeared as to Hagar Gen. 16. to Abraham Gen. 22. yet it followeth not that alwayes when a voyce is so framed that it is the worke of an Angell for have Angels power to make a sound and voyce without Organes and Instruments and hath not the Lord which made the Angels and shall we tie the Lord so short as that he shall not speake by voyce and words unto mortall men but the Angels must be called for to helpe out the worke 2. That voyce which was uttered to Christ Ioh. 12. was the voyce of God and not of an Angell the people that stood by some said it was a thunder some that an Angell spake but they were deceived the one as well as the other for Christ prayeth to his Father Father glorifie thy name and his Father answereth him 3. And it is evident that the voyce which Adam heard in Pradise was the voyce of God himselfe for so God saith unto him Hast thou eaten of the fruit of the tree whereof I commanded thee thou shouldest not eat Gen. 3.11 but it was God himselfe that made man and not an Angell that gave him that commandement 4. Neither was it the voyce of an Angell but of God himselfe which came from heaven saying This is my beloved Sonne for Christ is the Sonne not of Angels but of God the Father And S. Peter testifieth that the voyce came from the excellent glorie 2 Pet. 1.17 5. And that place is mistaken in Zacharie where though the Latine interpreter whom Gregorie followeth read qui loquutus est in me which spake in me yet it is better translated which spake to me Vatab. Iun. For although in the originall the word be bi in me it signifieth as well to as in as
and died c. 1. Though the word gavâ— rather so signifieth expirare to give up the ghost than deficere to faint Hieromes reason is not so good quia non coâ—venit Abraha deficere it was not fitting that Abraham should faint and decrease for no morall decreasing or fainting is here spoken of but onely naturall 2. Neither is this word which signifieth to yeeld up the Spirit used onely of the just as Rabbi Salomon and Lyranâ—â— for the same is uttered of the old world Gen. 7.21 all the flesh yeelded the breath and of Ismael vers 17. of this chapter 3. Neither is Oleasters reason sufficient why we should read rather he fainted than yeelded up the spirit because it followeth he died and so the same thing would be twice expressed for this expiring or yeelding up of the spirit sheweth the facility and easinesse of his death as the word following betokeneth the thing that he dyed so this declareth the manner not that he dyed without any sicknesse or griefe as Aben Ezra for the faithfull are not exempted from the common condition of mankind Vatah. but it sheweth that he willingly rendred up his soule into the hands of God Calvin 4. Cajetanes collection is not here to be refused that three things are set downe by Moses concerning Abrahams departure 1. that he dyed that is was dissolved which belongeth unto the whole man as consisting of body and soule 2. that hee was buried which concerneth his body 3. that he was gathered unto his people in respect of his soule which was joyned to the blessed company of the Saints Cajet in hunc lâ—â—um QUEST XIII How Abraham died in a good age and full of yeares IN a good age satisfied or full of daies 1. In that Abraham is said to have died in a good old age whereas many before him were of longer life and much elder of whom this phrase is not used Philo gathereth that it was not the old age of his body but his perfection of vertue that made a good old age Disce soli viro bonâ— contingere senectutem bonam Know that onely a good old age happened to a good man sic etiam Calvin 2. Hee was full because daies is not added in the originall the Hebrewes gather that he was full not onely of daies but of all other blessings ex Mercer and he was satisfied with daies as not desirous to have his life prolonged Calvin Thus even some among the Heathen were satâ—â—e with daies as Cicero writeth of Cato that he should say Siquis deus mihi largiatur â—t ex hac atate repusrascam in cunis vagiam valde recâ—sem that if God should grant me to become a childe againe and to cry in the cradle I would refuse it Cicer. de senectus Therefore Abraham was in another sort full of daies because his daies were full of vertue hee had not spent his life in vaine but as Apelles the cunning painter was wont to say nullus dies sine linea no day without a line and Titus the Emperour if any day had passed wherein he had not done some good would say to his friends Diemperdidi I have lost a day so no doubt Abraham did passe over his time in fruitfull workes Perer. QUEST XIV How the sinner is said to die before his time ABraham then received a great blessing of God in living both long and well and dying in his time not as the Preacher saith of the wicked man lest thou die in tempore non tuo in a time not thine Ecclesiast 7.19 which is so spoken 1. Not that a man can die before the time appointed of God for a mans daies are determined with God Iob 14.5 2. Nor yet so onely because the wicked is never prepared or fit for death both because he is destitute of vertue as also hee expecteth not death in which respects in some sense he may be said to die not in his time being neither ripe for it in vertue nor looking for it 4. But the sinner is said to die before his time when the naturall course of his life which he in the judgement of man though not in the determination of God might have lived is by some violent and extraordinary kinde of death shortned and cut off as Nadab and Abihu for offering in strange fire were thus before their time consumed with a fire sent from God Levit. 10. ex Perer. QUEST XV. What it is to be gathered to his people Vers. 8. ANd was gathered to his people 1. This people are not the sunne moone and starres or the invisible idaea or formes according to the which these sensible things were made or the foure elements of the which the bodies of men are compounded as Philo imagineth these are but Platonicall conceits and who seeth not how unproperly the name of people agreeth to any of these 2. Neither with Augustine by people doe we understand the society and company of Angels for Ismael also is said vers 17. to be gathered to his people 3. Neither can it bee applied to Limbus patrum where all the just men were from the beginning of the world as Lyranus Rupertus unlesse they will say that Ismael also went into the place of just men who was also gathered to his people and whereas they make Limbuâ— patrum a member of hell a place of darknesse Abraham went not thither seeing Abrahams besome was a place of rest and joy where the Angels were for they carried Lazarus soule thither But these blessed spirits are Angels of light and not of darknesse 4. We also refuse Burgensis conceit who noteth a difference of phrase in the old and new testament when the Scripture speaketh of the dead they are said that die in the new testament to die in the Lord which phrase is not used of any in the old testament because they were not admitted ad beatificam Dei visioneâ—â— to the blessed presence and sight of God Contr. Indeed I grant that after the manifestation of the Messiah to the world the Scripture speaketh more clearely of the faithfull departed in the new testament because the Messiah was then come but not for any such cause pretended for even the soules of the faithfull departed in the old testament did enjoy the presence of God as David saith I shall behold thy face in righteousnesse and when I awake be satisfied with thine image Psal. 17.15 he doubted not but that his soule first apart should see God and then both body and soule in the resurrection and the Scripture speaketh evidently that Abraham Isaack and Iacob did live with God for of them God is called who is not the God of the dead but of the living Matth. 22.32 5. Neither this phrase to be gathered to his people doth only signifie to be in the state of the dead and equivalent to that phrase to sleepe with their fathers which is spoken of the wicked as well as of the righteous as idolatrous Ahaz is
in Rachel is excusable for as meat pleaseth better in a cleane dish so vertue in comely persons is more amiable Hugo and some actions there are that without some delight cannot be so well affected as eating of meats learning of arts such is the matrimoniall society Augustine yea holy men may faile in some circumstances of vertuous actions as in the zeale of justice in the workes of charity in the love of their spouses which defects are excused by the lawfulnesse of the actions and the exercise of other vertues Perer. ex Thom. Anglic. QUEST IX How Iacobs terme was ended Vers. 21. GIve me my wife c. for my terme is ended 1. Not which Rebeckah his mother did set him neither speaketh he of the terme of his owne yeares that by reason of his age he could stay no longer to have any children Iun. but he meaneth his seven yeares of service were expired 2. It is therefore unlike that in the beginning of the seven yeares this was done as R. Levi or before the seven yeares compleat as Ramban for Laban being an hard man would remit nothing of the time agreed upon QUEST X. Of marriage feasts and why Laban made a feast Vers. 22. LAban gathered together all the men of the place c. 1. Not all but many of the neighbours were called together for thus in Scripture often generall speeches are restrained Genes 41.57 all countries came to Egypt to buy corne that is very many 2. This company was called together not to advise with Laban how to deceive Iacob as some Hebrewes thinke for Laban was crafty enough of himselfe Mercer but that Iacob before so many witnesses should not goe back from that marriage wherein he should be deceived Calvin 3. This solemnitie of marriage though it be not of the substance thereof yet for more honesty and decency and for the ratifying of marriage and to avoyd secret contracts it is very fit to be used Tostatus 4. It was the laudable manner of those times to make marriage feasts as appeareth both in the old and new testament Iud 14.10 Sampson made a feast at his marriage our Saviour vouchsafed to be present at the marriage feast Iohn 2. and this custome may very well be retained so it be used with moderation that the concourse of unruly company be prevented and excesse avoyded therefore Plato prescribeth at marriage feasts not above five friends of each side and as many kinsfolkes to be called together but to be drunken with wine he counteth it maxime alienum in nuptiis to be least of all beseeming marriage Perer. QUEST XI Of Labans fraud in suborning Leah Vers. 33. WHen the even was come he tooke Leah c. 1. Their manner was to bring the spouse home at night and covered with a veile for modesty and shamefastnesse which was the cause that Iacob knew not Leah at his first going in unto her and it is like that she was silent all night lest she should have beene discerned and her silence he imputed to her modesty some thinke that Iacob came not neare her but continued all night in prayer but it is unlike seeing that Iacob had longed seven years for this marriage 2. Leah cannot be here excused who was in fault yet drawn into it by her fathers counsell and desirous also herselfe to be married to such a worthy man Perer. and she might thinke that Iacob and her father were agreed 3. But Laban was in the greatest fault and therefore Iacob doth expostulate with him 1. He is unjust of his promise in not giving Rachel betroathed to Iacob 2. Hee dissembleth excusing himselfe by the custome 3. He offereth wrong to his daughter to cause her to commit adultery 4. And to Iacob in thrusting upon him a woman whom hee desired not 5. Though there were such a custome he should have stood upon it in time when Rachel was espoused now the custome could not serve to violate the law of nature to cause Iacob to commit adultery being betroathed already to another Perer. QUEST XII Whether Iacob fulfilled seven daies or yeares before Rachel was given him Vers. 27. FVlfill seven for her 1. Some understand this of seven yeares for the word Shebang is sometime taken for seven daies sometime for seven yeares Mercer Vatab. Genevous but this is not like for Rachel was given to Iacob first and then he served seven yeares for Rachel but if it should be taken for seven yeares then Iacob should not have had his wife till these seven were fulfilled vers 28. 2. But it is better understood of daies as Hierome expoundeth it ut sepâ—em dies pro nuptiis prioris sororis expleat that he fulfilled seven daies for the marriage of the elder sister Hieron tradition in Genes for it was the manner to keepe the marriage feast 7. dayes Iud. 14.15.17 Augustine yeeldeth this reason valde iniquâ—m fuisset Iacob fallaciter deceptum differre alios septem annos it had beene most unjust to deferre Iacob so craftily deceived seven yeares longer qu. 89. in Genes QUEST XIII Iacobs multiplicity of marriage no argument of his intemperance Vers. 29. LAban also gave Rachel his daughter Bilhah c. Laban gave unto both his daughters handmaids both to attend and wait upon them as also to be a solace and comfort unto them in a strange country whither they were to goe Perer. 2. These afterward were joyned unto Iacob for procreation beside either Laban or Iacobs intention and in that Iacob had two wives and two concubines it argueth not his intemperancie 1. Because he intended onely to marry Rachel praeter animi voluntatem Leam accidisse and that Lea was given unto him beside his minde 2. Iacob also in this multiplicitie of marriage chiefly propounded to himselfe the procreation and multiplying of his seed 3. He took his maids not of his owne minde sed ut conjugem placaret but to please his wives that they might have children by them 4. And againe it must be considered tunc temporis non datam fuisse legem qua multiplices nuptias prohiberet that there was at that time no law which did forbid multiplicity of marriage sic Theodoret. qu. 84. in Gen. ex citat Perer. QUEST XIV At what time Leahs foure eldest children were borne Vers. 34. HIs name was called Levi 35. shee called his name Iehudah 1. The Hebrewes fable that Michael called from heaven to Levi and gave him that name and endued him with gifts fit for the Priesthood and further Leah now having borne three children saith her husband should be joyned unto her because she had borne her part of the twelve sons which she as a prophetesse did foresee should be borne unto Iacob of his two wives and two handmaids but these are fabulous and vaine conjectures they also in the name Iehudah doe include Iehovah the letter Daleth being added in the fourth place because he was the fourth son but these light collections are
that the Septuag translated the word monim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 money which by the Scribes was made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the addition of one letter ex Mercer 5. Wherefore I rather thinke that here a certaine number is taken for an uncertaine that neither lesse than ten times Iacob was deceived nor yet just so many times but that he was very often beguiled at Labans hand as the Lord saith That the Israelites had tempted him ten times Num. 14.22 and Iob complaineth of his friends that they had ten times reproved him Iob 19.2 that is often Mercer QUEST II. Whence Iacob had his first particoloured goats that he saw in a dreame Vers. 12. SEe all the he goats leaping upon the she goats that are particoloured c. That are particoloured must be referred to the he goats not to the females because gnacâ—dim is of the masculine gender this difference is well observed by the Greeke and Latine translators Iun. Mercer and therefore our English translations are herein faulty that apply it to the she goats But here the question is from whence Iacob had these particoloured goats that leaped upon the females 1. Neither had Iacob these particoloured by miracle as the Hebrewes affirme that an Angell brought them from Labans flocke 2. Neither did Iacob borrow them of other shepherds for that had beene a fraud 3. Neither did he put his owne particoloured after they were increased to Labans white cattell for then he needed not to have used the device of the rods and beside it had beene a fraud 4. Nor yet are they called particoloured because they so appeared in the water while they leaped upon the ewes by reason of the pide and straked rods that were put into the gutters 5 Nor yet are they so named in respect of the issue and effect because they had particoloured lambs as if the rams that leaped the sheepe had beene of that colour as Mercer 6. But this vision is not to be referred to the beginning of this particoloured breed but at once sheweth to Iacob the great increase of them like to be that he should have particoloured both male and female of his owne in such abundance that they should ingender among themselves and grow into flocks QUEST III. Whether it were an Angell that spake unto Iacob in Bethel Vers. 13. I Am the God of Bethel c. 1. These two visions though reported together to Iacobs wives yet were not shewed at once to Iacob but at sundry times the one concerning the particoloured cattell 6. yeares before but the other for his returne in the end of the 6. yeare immediately before Iacobs departure from Laban vers 3. Mercer 2. This Angell was not any ministring Spirit which spake in the name of God as some thinke Mer. 3. But it was Christ himselfe for here hee is called the God of Bethel and in that vision beside the Angels ascending and descending the Lord himselfe stood at the top of the ladder who spake to Iacob Christ Jesus then was the great Angell of Gods presence that appeared before to Iacob in Bethel and now againe speaketh to him in vision QUEST IV. Why Rachel is set before Leah and speaketh first Vers. 14. THen answered Rachel and Leah 1. Rachel is named before Leah as before vers 4. because she was Iacobs principall wife the chiefe matron of the house Leah was thrust upon him undesired for this cause afterward in the forme of blessing which they used toward Ruth Rachel is preferred before Leah even by the Bethlemites that came of Iudah of Leah Ruth 4.11 2. Hebrewes note this as a presumptuous part in Rachel to speak before her elder sister and therefore they say she died first but the truth is the singular number is here used for the plurall and this answer though it might be made by Rachel was with the consent of both 3. In that they say All the riches which God hath taken c. is ours and our childrens they doe somewhat obscure Gods blessing as though God had given them but their due in as much as they being Labans daughters together with their children had interest in his goods Calvin Mercer QUEST V. Of the reasons that made Iacobs wives willing to depart Vers. 14. HAve we any more portion c. Iacobs wives use foure reasons of their willingnesse to depart three domesticall and one divine 1. Because they looked now for no more portion in their fathers house than that which they had gotten they had no reason to stay any longer they say not as some read Have we not yet any portion c. for they had a great part by Gods providence out of their fathers substance as they confesse vers 16. 2. He hath sold us he hath beene unkind to us setting us forth with no dowry but selling us for 14. yeares service and making againe and advantage thereof to himselfe 3. They say Should he still eat up our money that is should we remaine here still and suffer him to devoure our substance some doe otherwise read And hath eaten up our money referring it to the time past that whereas he had sold them for Iacobs service the price or money that is Iacobs labour he took to himselfe Mercer But the other reading is better which the particle gam etiam also doth imply should hee yet or still devoure c. 4. The divine reason which they use is from the Commandement of God vers 16. Whatsoever God hath said unto thee doe it QUEST VI. What the teraphim were which Rachel stole from Laban Vers. 19. RAchel stole her fathers idols the word is teraphim 1. Some by these teraphim understand the Priestly ornaments and implements that belong to sacrificing because Ose 3.4 the Prophet saith the children of Israel shall remaine a long time without Ephod and Teraphim Hieron epist. 113. ad Marcel But in this place the Prophet sheweth that the children shall bee without any forme of Church or common-wealth even such as when it was deformed with teraphim worship of idols Iun. 2. Some thinke that the teraphim were other pictures and resemblances than of men as Aquilas translateth them morphomata figures shapes but that teraphim had an humane shape appeareth 1 Sam. 19. where Michâ—l put an image in the bed in stead of David 3. Some thinke that the teraphim was made of the head of the first borne child which was embawmed and so kept from the which by the working of the devill they received answers Lyran. But if teraphim had beene such a thing it is not like Rachel would have stollen it away 4. Some thinke that they were certaine images which they consecrated for divination from whence they received answers R. Kimhi and they did represent the head of a man made of some kind of metall such a head Albertus Magnus had which Thomas Aquinas his scholler brake Tostat. and hereupon they derive the word from the root raphaph which signifieth remisse weake
kind of fraud is when meanes and devices are used altogether unlawful as by usurie whereof wee shall have occasion to intreat more fully upon the 22. chapter by dicing carding or using any other unlawfull games by monopolies forestalling of commodities and ingrossing of them to enhaunce the price and whatsoever is gotten by any unlawfull calling practice or exercise whatsoever Simler To make a lawfull vocation and calling three things are requisite 1 Persona legitimè ordinata the person must be lawfully ordained and called no usurper nor intrudet 2. Officium legitimum c. The office it selfe must be lawfull and opus executionis legitimum the execution of the office must bee lawfull as proceeding from faith referring all to Gods glorie and from charitie intending no hurt to our neighbour in some dealings not all but certaine of these are wanting as the first when any not called to the office of teaching yet usurpe the tithes of the Church appointed for the maintenance of Teachers they faile in the next who exercise no lawfull office or calling as Alexander the Copper-Smith that grew rich by making silver shrines for Diana Act. 19. They offend in the third which having an office yet abuse it as Zacheus that before hee was called used forged cavillation in pilling and polling his brethren Luke 19.8 But in these unlawfull trades before spoken of as in usurie carding tabling and such like all these are missing for the trade it selfe being unlawfull none can be lawfully called unto it neither can that which is unlawfull bee exercised either with faith or charitie QUEST XII How this precept is broken by procuring our neighbours 〈◊〉 NOw wee are come to the second generall breach of this Commandement as in observed before quest 3. which is in the hinderance that by our meanes commeth to our brother which is committed two wales either in procuring the same to bee done or in suffering it to bee done 1. They which of evill will and envie seeke their neighbours hinderance in his goods or catâ—â—ll 〈◊〉 offend against this precept as the setting on fire of corne or houses See the law against such Exod. 22.6 in trespassing upon a mans ground by feeding it with his cattell ibid. vers 5. in hurting mayming or spoyling that which is our neighbours ibid. vers 14. 2. They offend here also which doe not helpe their neighbour when it is in their power and rescue him and that which belongeth unto him therefore the law of Moses prescribeth that if a man meet his enemies Asse or Oxe going astray hee should bring him home and helpe up his Asse lying under his burthen Exod. 23.5 If this service of love must bee performed to an enemie much more to our neighbours and friends QUEST XIII Of the abuse of mens goods and substance another generall transgression of this precept THe third generall transgression followeth which is in the abuse of mens substance and goods which is of two sorts 1. When as goods are evill employed and unprofitably spent as 1. In bestowing cost and giving rewards to procure mischiefe to others as wicked Haman promised to bring ten thousand talents of silver into the Kings treasurie to have the Iewes destroyed Ester 3.9 2. In spending it vainely as in play and gaming in riotous living in whoring and such like as the prodigall child wasted his fathers patrimonie 3. In consuming the substance in prodigall and superfluous expences as in keeping of haukes and hounds for men of meane estate by which meanes they are made unable to give unto the poore 2. The other abuse is the miserable keeping and hoording up of wealth and not using of it toward the releeving of others necessitie as in comforting strangers succouring of the poore redeeming of captives and such like It was the rich mans condemnation that suffered Lazarus to starve at his gate for want of releefe These before God are guilty of theft in denying that to the needie brother which his necessitie requireth and therefore the Wiseman saith With hold not the good from the owners thereof though there bee power in thine hand Prov. 3.27 and what owners hee meaneth not only the possessors but even those whose povertie requireth it the next verse sheweth Say not to thy neighbour goe and come againe and to morrow I will give thee if now thou have it Nay some are so miserable that they defraud their owne soule Eccles. 4.8 and are theeves to their owne bellie Simler 2. Places of doctrine 1. Doct. Of the generall and particular contents of this precept THou shalt not steale c. The scope and end of this precept is to preserve the particular right and interest which God hath given to every one in the goods and possessions of the earth â— and it forbiddeth all theft fraud violence whereby our neighbours outward and temporall state is empayred and hindered and it contrariwise commandeth to defend as much as in us lieth our neighbours state and to give unto him what is his due Vrsinus These then are the particular vertues here prescribed with the contrarie vices 1. Iustice and equitie in contracts and bargaines is commanded not to use fraud or deceit or to practise unlawfully to 〈◊〉 other mens goods but to give unto every man that which is due unto him and to deale justly plainly and sincerely with all as wee our selves would bee dealt with which is grounded upon that principle of the law and nature Whatsoever you would that men should doe unto you doe unto them Matth. 7.12 Contrarie hereunto is all in justice and wrongfull usurping of other mens goods or attempting the same by violence fraud or theft the divers kinds whereof are before in the severall questions handled at large So the Wiseman saith Intend no hurt against thy neighbour seeing hee doth dwell without feare by thee Prov. 3.29 2. Here is also commanded contentment of mind that wee be contented with that portion which God hath given unto us not greedily desiring any thing of another mans So the Apostle saith Godlinesse is greâ—t riches if a man bee content with that hee hath 1 Tim. 6.6 And againe vers 8. Therefore when wee have food and rayment let us therewith bee content Contrarie hereunto is 1. Covetousnesse and discontent in one extreme namely the defect as the Preacher describeth the covetous man There is no end of his travaile neither can his eye be satisfied with riches Eccl. 4.8 2. And in the other extreme of excesse is nicenesse and morositie not to take or receive those things which one may safely accept and use as the begging Friers which thought themselves defiled with taking of money yet loved it well enough 2. Faithfulnesse is another vertue both in using diligence in our vocation that wee may have to support our necessities as the Apostle adviseth let him that stole steale no more but let him labour and worke with his hands c. Ephes. 4.28 as also in shewing an honest care in
afterward wherein this privilege beyond other servants consisteth 3. Augustine thus understandeth it she shall not goe out as other maids for remunerabit eam he shall reward her so also Vatablus because other servants did goe out nudi siue mercede naked and without any reward But Augustine here following the vulgar Latine readeth ancillae maids whereas it is in the originall as other men servants So also Rupertus this is prescribed according to the president of their father Iacob Qui non passus est illam sicut ancillam siâ—e dote exire Which would not suffer his wife as a maid servant to goe forth without a dowry But this is not all 3. Procopius referreth it to that which followeth vers 8. He shall not have power to sell her to â— strange people But it was not lawfull to sell any other Hebrew servant to a strange people therefore this had beene no such privilege 4. The most thus understand it Vult potestatem habere redimendi se ante sexennium Hee would have them to have power to redeeme themselves before the six yeeres expired which it was not lawfull for other servants to doe So Lyran. Marbach Osiand Borrhaius with others this was part of the privilege but not all 5. But this privilege is more generall and containeth divers branches as afterward followeth for hee was either to espouse her to himselfe or to his sonne or suffer her to be redeemed of her friends if none of these he was to provide her of three things food rayment and dwelling or else to let her goe out free i in all these respects it is said She shall not goe out as other servants did Iâ—n in Analys QUEST XXIV Whether it must be read betrothed or bethrothed not Vers. 8. IF she pleâ—se not her master so that he betrotheth her not There are divers interpretations made of this verse 1. The Latine readeth If she please not her master cui tradita fuit to whom shee was delivered that is upon hope of marriage so also Tostat. Borrh. Lyran. But in the originall there is the negative particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo and therefore it cannot be read affirmatively 2. Some thinke that the negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo not is here taken for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo to him and that in fifteene places beside in the old Testament the adverbe is taken for the pronoune whereof this is one and so they read thus If she displease her master who hath betrothed her to himselfe So read the Chalde and Septuag so also Lippom. But beside that it is a forcing of the words to take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adverbe for the pronoune it is not like that after a man had espoused unto him a wife another should have liberty to redeeme her 3. Therefore the true reading is So that he doe not betroth her to himselfe Vatabl. Iun. or suffer her to be redeemed that is of her friends yet he shall have no power to sell her to a strange people QUEST XXV How she was to be redeemed Vers. 8. OR cause her to be redeemed 1. Tostatus giveth this sense Deâ— alteri qui cam emat He shall give unto another money to redeeme her and so take her to his wife qu. 9. But this is not like that having paid for her before to have her service he should give money againe to be rid of her 2. Vatabluâ— thus expoundeth remittet illi pecuniam servitutis c. he shall release unto her the money or price of her service as though shee had beene redeemed with money So also Oleaster But this were an improper speech He shall cause her to be redeemed that is let her goe out free the one seemeth to be contrary to the other for they which went out free needed not to bee redeemed 3. Wherefore the meaning is he shall suffer her to be redeemed either by her selfe Oleaster by her father Osiand or some of the next of kindred Iun. or by him that intendeth to have her to his wife Marbach And she must be redeemed at a reasonable price the yeeres of her service which she hath served being considered as if shee were sold to serve six yeeres for six pound three of those yeeres being past shee was to be redeemed at any time before she had served the whole six yeeres for three pound halfe the money Lyran. Galas QUEST XXVI Why it was not lawfull to sell their maids to strangers Vers. 8. HE shall have no power to sell her to a strange people c. 1. Cajetane understandeth here homini Hebraâ— alterius populi she should not be sold over to an Hebrew of another people or place because the Hebrew maids were not to be carried from City to City But Oleaster giveth a good reason against this sense Populus alterius urbis non videtur alius populus ab Israeli The people of another City seemed not to be another people from Israel 2. Therefore the meaning is that she should not be sold over to any other strange people of the Gentiles for these reasons 1. Because injury was done unto God when as those whom he had chosen for his peculiar people and were properly his servants should become slaves to Idolaters and so the name of God among the Heathen should bee blasphemed 2. There was wrong also offred unto the maid which should be so sold boâ—h because her bondage should be perpetuall and not for a time as it was among the Hebrewes beside her chastity was like to be endangered among the Gentiles and her selfe in great hazard to be corrupted in religion and seduced to Idolatry Tostat. quaest 10. 3. And as it was not lawfull to sell her unto any strange nation so neither to any of the strange people which sojourned among the Israelites because both such kinde of service was more hard and beside it continued longer for like as the strangers which were servants to the Hebrewes were in harder case than the Hebrewes servants Levit. 25.46 for they were the Israelites possession and inheritance for ever and were not set free neither in the seventh yeere of remission nor in the yeere of Jubile So the Hebrew servants which served strangers were in worse condition than those which served Hebrewes for an Hebrew serving an Hebrew was set free in the seventh yeere but if he served a stranger he could not have his libertie till the yeere of Jubile unlesse he were redeemed with money Levit. 25.55 Tostatus 4. The meaning then of the Law is this that if the master did neither marry his maid himselfe not his sonne he should suffer her to be redeemed but in no wise was he to sell her to any strange people Marbach Which is therefore especially forbidden because the Gentiles buying servants for a perpetuity would give more for them than the Hebrewes would whom they were to serve but six yeeres therefore it was needfull that the covetousnesse of the
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
fault otherwise not as si fecisset animal illud nimis laborare if he caused the beast which was borrowed to be over laboured Lyran. But in the case of borrowing he is bound not only to make restitution where any thing is lost by his fraud and wilfull default sed tenetur de levissima culpa but for every small fault oversight or negligence is he bound to make satisfaction Tostat. qu. 8. QUEST XX. Whether the fornicator by this Law be sufficiently punished Vers. 16. IF a man entise a maid not betrâ—thed c. 1. This Law enjoyning only unto the fornicator marriage with the virgin corrupted if her father consent may seeme to be too easie and gentle But here it must be considered that in these civill Lawes the punishment is not alwayes answerable to the sin for even the sinne of fornication is one of those which without Gods mercy excludeth out of the kingdome of heaven but the intendment of this Law is to bridle such inordinate lusts and to restraine them that they still increase not Simler 2. And beside it must be considered multa pro ruditate populitâ—lerare that many things in that Common-wealth were tolerated because of the rudenesse of the people Gallas 3. Although the offender by this meanes doe satisfie the politicke Law in marrying the virgin by him corrupted yet coram Deo c. in the presence of God he is not cleared from this offence in making amends by marriage and giving her a dowry Osiander But repentance beside is necessary for the expiation of this sinne 4. The speciall scope of this Law is to provide for the virgin thus abused that shee being made by this meanes unapt for any marriage with another should be taken to be his wife that had done her this wrong 5. The like Law there was among the Athenians that he which defiled a maid should take her to be his wife But among the Romans there was a more severe Law that he which had committed fornication if he were of good sort should be punished in the losse of halfe his goods if of base condition he should be banished Simler 6. This Law is onely concerning virgins not betrothed for to lye with them which were espoused to another was death by Moses Law Deut. 22.23 QUEST XXI Why the women committing fornication be not as well punished by the Law AGaine this Law may seeme to be defective as in laying so easie a punishment upon the man so imposing none at all upon the woman 1. But the reasons thereof may be these the woman might be entised and deceived upon hope of marriage and it was sufficient punishment unto her the losse of her virginity and beside being under her fathers power and so having nothing of her owne shee could not be charged to pay any summe of money as the man is Simler 2. Yet the high Priests daughter if shee played the whore in her fathers house was to be burned because shee had dishonoured her fathers house Levit. 21.9 therefore she is to be excepted out of this Law Tostat. quaest 9. 3. The word patah here used signifieth to decline or turne so that whether he entise the maid blanditiis vel mendaciis by faire promises or by lying words whether he promised her marriage or not he is bound by this Law to take her to wife Oleaster 4. And as this Law is meant for the one party of virgins not betrothed so is it intended on the other part that he must be a single man that is by this Law enjoyned to marry her Iun. If he were married it seemeth he was rather to endow her than marry her because the father would not willingly consent to give his daughter to one that was married already 5. The word shacab signifieth to lye or sleepe non est peccatum dormire cum puella it is no sinne saith Tostatus only to sleepe with a maid if no other thing be committed though he follow the Latine text reading and sleepe with her it is better therefore to read lie with her Iun. Vatab. QUEST XXII What kinde of dowry this Law speaketh of HE shall endow her There is difference betweene Dos the dowry and donatiâ— propter nuptias the marriage gift or joynture this is not meant of the joynture which the man should make his wife but of the dowry which the father used to give in marriage with his daughter as may appeare by these reasons 1. The endowing of the wife is inflicted hâ—re as a punishment the man for his fault is enjoyned to doe that which otherwise he was not bound to doe but the husband alwayes bestowed upon his wife a marriage gift therefore this Law meaneth he shall beare also her dowry which his wife should bring with her or her friends give with her 2. If it were understood of the joynture or marriage gift it had beene superfluous to say he shall endow her and take her to wife for in taking her to wife the husband was of ordinary course to bestow on her a marriage gift or joynture 3. If he have her not to wife her father not consenting yet he was to pay her dowry vers 17. that is not a joynture or marriage gift but that portion which her friends used to give with her Tostat. qu. 9. QUEST XXIII How this Law differeth from that Deut. 22.29 SOme make this Law all one with that Deut. 22.29 where the man which defiled a maid is enjoyned to pay 50. sicles to her father which R. Salomon thinketh to be the certaine dowry of a virgin and so they say that there is duplex dos una qua datur uxori alia quae datur patri a double dowry one which is given unto the wife the other unto her father Lyran. Simler Gallas Lippom. But these two appeare to be divers Lawes 1. This case is put when a man entiseth a maid and she consenteth and is willing therewith but there the Law speaketh of the violent taking of a maid Iun. Tostat. 2. There the summe of 50. sicles is paid to the father for the wrong done unto his daughter it is not given in the name of a dowry for there could not be any certaine rate or summe of money appointed for every maids dowry some might give 1000. sicles with their daughter others not thirty therefore that summe of 50. sicles is not prescribed here but it is said in generall He shall pay money according to the dowry of virgins that is according to their state and condition as dowries used to be given with virgins and maids of like parentage calling and birth for a poore maid had not so great a dowry as one of noble stocke and high degree 3. The maid by violence first defiled and then taken to wife by that Law could never be put away Deut. 22.30 but no such thing is mentioned here he that taketh a maid to wife whom with her owne consent he before defiled might according to the generall liberty then
their own experience they might learne to have compassion on others Simler For the law of nature teacheth not to doe that unto another which we would not have offered to our selves Cajetan They in Egypt would not have had the Egyptians to deale so hardly with them and God punished the Egyptians for their sakes let them take heed then by those judgements which â—ell upon the Egyptians lest they bee punished in like manner for afflicting strangers Simler 4. Other reasons beside may bee added as that strangers as well as they were created according to Gods image and they have the same common father and let them remember the uncertaintie of mans condition Qua variis casibus est exposita c. which is exposed to divers chances they doe not know how soone they may bee driven to sojourne in a strange countrey Marbach 5. The evill entreating of strangers was odious even by the light of nature among the heathen Plato affirmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God is a revenger of wrongs and injuries done unto strangers in so much as those cities were famous which were kinde to strangers as the Athenians the Lucari Egineta which were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of strangers And they were noted of infamy that used strangers hardly as the Lacedemonians with others Galass QUEST XXXIX Why widowes and orphans are not to be oppressed Vers. 22. YEe shall not trouble any widow 1. As the former law enjoyned pity and commiseration to be shewed toward strangers that were in misery so this provideth for such as are in misery being not strangers as Widowes and orphans Tostat. 2. And although none at all are to be wronged and afflicted yet these especially must not bee hurt Quia defensorem non habent Because they have none to defend them Chrysost. Carâ—â—do patre seâ— marito c. The one wanteth a father the other an husband Cajetan 3. The Lord here threatneth that he will be revenged of such as oppresse the widow and fatherlesse and three punishments are threatned they shall be smitten with the sword and the other two are sequels hereof their wives shall become widows and their children fatherlesse Tostat. 4. Which punishments are procured by these degrees the widowes and fatherlesse being oppressed doe cry unto God for prayer made in time of affliction is most fervent then though men regard not their teares and prayers yet God will Pellican And his anger will wax hot against them because they oppresse those whom God favoureth and loveth as wee use to bee angry with those which hurt either our selves or our friends whom we love Borrh. QUEST XL. How and by what meanes prayers are made effectuall Vers. 23. SO hee call and cry unto mee c. Divers causes and occasions there are set forth in Scripture which doe procure the exaudition and hearing of our prayers 1. When two consent together and offer up their prayers with one accord their voyce is heard Matth. 18.19 2. Prayer made in faith is effectuall as the Apostle saith The Prayer of Faith shall save the sicke 3. Continuance and perseverance in prayer is availeable Luk. 11.8 Because of his importunity he would arise and give him as many as he needed 4. Prayer joyned with almes and deeds of charity is so much the more respected with God Act. 10.4 Thy prayers and thy almes are come up in remembrance before God 5. Fasting joyned with prayer maketh it more fervent Matth. 17.21 This kind cannot goe out but by prayer and fasting 6. And the greatnesse of affliction Psal. 118.5 I called upon the Lord in trouble and he heard mee As in this place the Lord heareth the cry of the widowes and fatherlesse that call unto him Lippom. ex collationibus Patrum And here they cry Non tantum sono vocis quantum intentione cordis c. Not so much by sound of voice as in the intention and elevation of their hearts Thomas QUEST XLI Why usury is called biting Vers. 25. THou shalt not oppresse him with usury The word nashach whence is derived neshech usury signifieth to bite usury then is called a biting 1. Because as the biting of a Serpent parum percipitur in principio c. is but little felt in the beginning but afterward the whole body is inflamed upon that biting So usury is not felt in the beginning but at the last devorat totam hominis substantiam c. It devoureth all a mans substance So R. Salom. ex Lyran. 2. Or because the usurer tanquam hirudâ—â—â—nem succum sanguinem exugit c. as an horse-leach sucketh out all the juyce and bloud Galass 3. Morsus serpentis non sinit dormâ—re The biting of a serpent will not suffer one to sleepe neither will usury suffer the man that is incumbred therewith to be at rest Simler 4. And it may be so called in respect of the greedy desire of usurers which live upon the poore and eat them up by usury tanquam canis famelicus alios mordendo seipsum pascens as an hungry dog by biting and devouring others feeding himselfe Calvin 5. Usury is called a biting Quia lethaliter moâ—det eos qui ea gravantar because it biteth and gripâ—â—h those to death which are oppressed with it QUEST XLII VVhat usurie is HEnce it is evident that usury is unlawfull But before the severall points belonging to this question can be discussed first we must see what usury is 1. Plus ex mutuâ— velle quam mutuatum sit iniquum est To desire more by lending than was lent is wicked Cajetan He then counteth that usury when any thing is received for loane more than that which was lent 2. Vsura est lucrum quoâ—â—â—nipeâ—â—r soliâ—◠〈…〉 causa Usury is a gaine which is taken only for lending Vrsinus Quicquid 〈…〉 What gaine soever was given beside the principall whereupon it is called in the Hebrew turbith that is increase of the multiplying Calvin 3. After the same manner was usury defined in 〈…〉 as Carthag 3. c. 16. Nullus clericorum amplius accipiat quam cuiquam accomodavit That 〈◊〉 of the Clergy should receive more than he hath lent Augustine thus describeth an usurer Si plus quâ—m 〈◊〉 expectas accipere foenerator es If thou looke to receive more than thou hast given thou art an usurer So also Concil Lateranens Vsury is thus defined Quando ex usurei quae non germinat nullo labore nullo sâ—â—ptâ— nullo periculo lucrum conquiri studetur c. When by the use of a thing which increaseth not gaine is sought without any labour cost or hazard QUEST XLIII Of divers kinds of usuries THere were divers kinds of usury 1. As that which was called Vsura centesima the usury of the hundreth part quae aquiparatur sorti in anno which did rise to bee equall to the principall in one yeare 2. Then there was Dimidia centesimae halfe of the hundreth part 3. Terria
Testament which both command us to love our enemies Therefore Chrysostome is deceived who thinketh that those precepts Thou shalt love thy friend and hate thine enemie terrenâ— carnali populo secundùm tempus datae sunt were given unto the earthly minded and carnall people according to the time and that Christ gave another rule in the Gospell to love our enemies for it is evident that this law commandeth us even to love our enemies And the Wise-man more evidently in the Proverbs sheweth the same chap. 25.21 If thine enemie be hungrie give him bread to eat if he be thirstie give him water to drinke c. Therefore we see that Christ in the Gospell non ferat novam legem sed veterem tantum exponat doth not make a new law but onely expoundeth the old Lippoman That therefore was no precept of the law but the Pharisies glosse That they should love their friends and hate their enemies QUEST VIII Whether it is to be read Thou shalt helpe him or lay it aside with him Vers. 5. THou shalt lay it aside with him 1. The most doe here reade Thou shalt helpe him up with it This sense followeth Calvine Cajetane Osiander Paguine as the like law is extant Deut. 22.4 Thou shalt lift them up with him But the word ghazab is seldome found in that sense but signifieth ordinarily and properly to leave or forsake 2. Therefore it is best translated Thou shalt leave or lay aside the burthen that the asse which cannot rise under his burthen it being put aside may the better stand up upon his legges But this sense being retained there are divers readings used and interpretations given 1. Some reade it with an interrogation Wilt thou indeed leave it with him Vatablus Oleaster and so understand here a negative to answer the interrogation Nequaquam No thou shalt not 2. Some reading this clause without an interrogation and understand it of the leaving or laying aside of his hatred or enmitie So the Chalde 3. But the best reading is to pronounce it without an interrogation as Montanuâ— and to referre it to the burthen of the beast as is before shewed omnino depâ—nito cum eo put it aside together with him that is thine enemie Iunius 4. And though mention be made onely of easing the asse under his burthen yet all other the like kinde of helpe is understood as if the beast be otherwise in danger as like to bee strangled or drowned whether hee have a burthen or not in these cases 〈…〉 QUEST IX How the poore mans cause is perverted in judgement QUEST IX Against lying in judgement and how it may be committed QUEST XI Who are meant here by the just and innocent Vers. 7. THou shalt not slay the innocent and the righteous 1. This is to be understood of slaying by giving sentence against such judicially for out of judgement neither is the guiltie and unrighteous person to be slaine Cajetane 2. R. Salomon by the innocent understandeth him that is cleere in his owne conscience but yet condemned by false witnesses that the Judges in this case when an innocent partie goeth from them condemned if any doe stand up to cleere them as Daniel did for Susanna they should be heard By the just he would have understood him that is indeed guiltie but yet freed in publike judgement that in this case if any doe appeare to prove him guiltie hee should not be admitted c. But the righteous and innnocent are here taken for all one as it may appeare by the opposite part I will not justifie a wicked man the innocent and righteous is set against the wicked And beside it is as acceptable to God to punish the wicked man as to cleere and set free the innocent 3. Cajetane and Tostatus make this difference Mundus est qui non commisit hòmicidium c. Hee is the cleane and innocent man which hath not committed murther adulterie or any such crime he is the just and righteous man which hath done some just thing or some good worke But this distinction is here too curious and unnecessarie for men use not to bee brought in question for their good works but for evill whereof they are either justly or wrongfully accused and so David taketh both these for the same Psal. 4.8 Iudge me O Lord according to my righteousnesse and according to mine innocencie that is in me 4. God therefore here forbiddeth Judges to condemne the innocent for guiltie as Naboth was Susanna and Ieremie with the rest of the Prophets Gallas 5. Judges are not to condemne the innocent Etiam si à superiori Iudice jubâ—â—mur c. Though they should be commanded by the superiour Judge as the Elders of Israel put Naboth to death at the commandement of Iezabel Lippoman QUEST XII In what sense God is said not to justifie the wicked FOr I will not justifie the wicked 1. Some make this to be the meaning of this reason that God would have Judges looke unto him in whose place they are that as God doth not justifie the wicked nor condemne the righteous so neither should Judges Marbach Pelarg. 2. R. Salomon maketh this the sense according to his former exposition taking the just for him which is so in the triall of mans judgement yet guiltie in his conscience and before God that yet the Judge should not put such an one to death for though he be freed by the judgement of man yet he cannot escape the hands of God he will not justifie him But this exposition is overthrowne before that a just man is not here taken in that sense 3. Therefore this rather is a menacing speech that God will be avenged even of the unrighteous Judge Iun. Quicunque impie facit sive suo sive alieno arbitrio c. Whosoever doth wickedly either of his owne minde or following anothers direction the Lord will punish it Lippoman QUEST XIII Whether a Iudge ought alwayes to follow the evidence when he himselfe knoweth the contrarie BUt here ariseth a great and weightie question whether a Judge knowing in his owne conscience that the man which is accused before him is innocent and yet he is by the witnesses and other evidence found guiltie whether he is bound to give sentence according to the evidence against his owne knowledge and whether in so doing he sinneth not 1. The affirmative part is maintained by Thomas Paulus Burgens Tostatus who putteth in these cautions that the Judge knowing the partie to bee innocent as a private person yet is to use all meanes to have the truth come to light as by giving some secret intimation to the partie accused how to defend himselfe by fifting and examining the witnesses narrowly to see if he can make them to disagree and so overthrow their testimonie and if all this will not serve to referre the matter to the superiour Judge but if he have no superiour then hee is bound to give sentence secundum allegata according to