the Assignes of THOMAS MAN PAVL MAN and IONAH MAN 1632. TO THE MOST HONOVRABLE LORD THE L. DVKE OF LENOX AND TO THE RIGHT Honourable the Earle of Marre Lords of his Majesties most Honourable Privie Counsell Grace mercie and Peace from the Lord JESUS RIght Honourable as the highest Majestie in his wise providence hath united and conjoyned your Honours not onely in one consent and judgement of religion but also in the joynt administration and regiment of this Nation and Kingdome under his excellent Majestie so I thought good to make your Honours with other of your Honourable place united Patrons of these my labours and as he saith non debet charta dividere quos amor mutuus copulavit It was not fit that I should sever you in this my duty who are combined in your mutuall amity Men of noble birth delight much in antiquities and it is their glory to derive their bloud by many descents from their thrice renowned ancestors here I present to your Honourable view that noble and most ancient family of Abraham Isaack and Iacob who were in favour with God and in honour and great reputation with men whose children they are which imitate their piety and obedience that famous Matron Paula whom Hierome so much commendeth was by her father descended of Aeneas and the noble house of the Gracchi by her mother of Agamemnon of whom Hierome made this Epitaph thought her Christian profession more honourable than her noble birth and condition and so I doubt not but that it is also your honourable resolution to say with the Apostle who having rehearsed his great privileges after the flesh his birth parentage and profession thus concludeth I count all these things but losse for the excellent knowledge sake of Christ Iesus for whom I have counted all things as losse and doe judge them as dung that I might winne Christ as Hierome also saith well Summa apud Deum nobilitas clarum esse virtutibus I it is the greatest nobility with God to shine with vertue Here your Honours have the worthy example of the Patriarks to follow the Heathen presidents are but counterfeit and deceitfull they had the shadowes of vertues rather than the substance as Ambrose saith well of Polemo who of a drunken and riotous companion by hearing of Xenocrates became a Philosopher Siresipâ—ir a vino fuit semper tamen temulentus sacrilegio If hee were sober from wine yet hee was drunke with superstition But these holy examples are seasoned with grace and savour of true religion Abraham was famous in Pharaohs Court so was Isaack in Abimelecks and Iacob in another Pharaohs also for their piety and vertue So they which walke in their steps shall be great both with God and man Abraham told Abimelech plainly of the wrongs which his servants had done him Gen. 21.15 so is it the part of good Courtiers to shew unto the King the wrongs and oppressions that are done in the lanâ— to succour the poore to releeve the oppressed to countenance the truth to maintaine justice and equity Iacob being in Bethel saw a ladder which reached to heaven and the Angels ascending and descending upon it whereupon one thus noteth In the house of Bethel there is alwayes both going up and comming downe this I say not that the goers down should dismay you but the climers up incourage you So in the Princes Bethel and Court there be examples of both sorts of some that are declining and sliding backe onely seeking to make themselves great and to bee enriched by the Kings favour some there are though the smallest number which doe ascend upon this ladder not aspiring to their owne honour but using their favour to the glory of God and benefit of his Church Thus I trust your Lordships have learned to scale this ladder of honour to the which you are called to raise up those which are in the dust to set forward the truth to nourish and encourage the Preachers thereof to speake for the innocent to hold out your helpfull hand to the needy so shall your Honours ascend from step to step till you come to the top of the ladder where Christ sitteth who shall cast and tumble downe from thence all unfaithfull Stewards and cut them off to have their portion with hypocrites Matth. 24.51 but shall say unto you and all other that shall serve him faithfully herein in earth It is well done good servant and faithfull thou hast beene faithfull in little I will make thee ruler over much enter into thy masters joy Amen Your Honours ready to be commanded in the Lord ANDREW WILLET THE FIRST BOOKE OF THIS SECOND PART OF GENESIS Containing the Historie concerning the Patriarks ISAACK IACOB Hitherto hath beene continued the holy story of those three great Patriarks Adam before the floud Noah in the floud Abraham after the floud the rest of this Booke of Genesis followeth which setteth forth the life acts and death of the three other fathers Isaack Iacob Ioseph CHAP. XXV 1. The Contents of the Chapter IN this Chapter 1. Concerning Abraham his second mariage is declared with the issue thereof his children and their gifts vers 1. to 6. Then Abrahams yeares death and buriall vers 7. to 11. 2. Concerning Ismael his generations or off-spring are expressed his yeares of life his place of dwelling vers 12. to 20. 3. Of Isaack there is set downe his time of marriage the barrennesse of his wife the remedie by prayer vers 20.21 4. Concerning Esau and Iacob these things are rehearsed 1. Their manner of conception vers 22 23. 2. Of their birth 24. to 27. 3. Their divers education vers 27 28. 4. Esau his prophanenesse in selling his birth-right for a messe of pottage vers 29. to the end 2. The divers readings v. 1. Abraham had taken him another wife H.G. proceeding or adding tooke another wife caeter v. 2. Zambran Ioctan Madal Sebe S. Zimran Iocksan Madan Shuah caeter v. 3. The sonnes of Dedan were in holds tents and Islands â— the sons of Dedan Asshurim Letushim Leumim v. 4. Gephar Apher Raga S. Epha Epher Eldaha caeter v. 6. Sonnes of the Concubine C. of the Concubines caet v. 8. And fainting or wearing away H.S.C.B. he yeelded up the spirit or died T.G.P. jagaug signifieth to faint gavagh expirare to yeeld the spirit which word is here used v. 11. Isaack dwelt by the Well of the living and seeing H.B. the Well of vision S. Where the Angell of life appeared C. Beâ—r-lahairâ— G.P. the fountaine Lahoiro T. v. 12. Which Hagar the Egyptian Sarahs maid bare H. bare to Abraham caet v. 13. These the names of his sonnes H. of the sonnes of Ismael cat v. 13. Nadbehel Massa. S. Adbehel Mibsa cat v. 18. from Havilah to Agara C. from Havila to Sur. cat v. 18. he died in the presence of all his brethren H.B.P. he dwelt S.C. his lot fell T. G. naphal signifieth 〈◊〉 fall
discerned by the feeling and therefore our Saviour saith feele and see a spirit hath not flesh and bones as yee see mee to have And some have reported that they have felt such bodies assumed by spirits as colde as yce and of a divers substance from humane flesh as Alexander ab Alexandro so writeth of another to whom a spirit appeared and Cardanus of himselfe If any man object that Abraham washed the Angels feet and yet discerned them not I will not answer with Pererius whose judgement I refuse not in the rest that Abrahams intent upon other things regarded it not But I note a difference betweene the operation of good and bad Angels that these never appeared with true bodies and therefore were called Phantasmata visions fansies Marke 6.49 But unto the other God gave the use of true bodies for a time during that ministerie or service as appeareth in that they did eat and drinke were lodged had their feet washed c. 3. But howsoever spirits may assume bodies they are not such as can be instruments of generation by conveying of humane seed as some have imagined because the scripture saith children are the inheritance of the Lord Psal. 127.3 And Evah confesseth when Cain was borne that she had obtained a son of God Gen. 4.1 and if that were true which is fabled of Merlin such kind of birth should be oftner seene in the world Wherefore by the sonnes of God in this place 1. Neither doe wee understand Angels good or bad 2. Neither men of tall and great stature as such things as are excellent in their kind are so called as high and tall trees are said to be the trees of God Psal. 104.16.3 Nor yet the sonnes of Princes and great men as the Chalde readeth to whom Mercerus subscribeth which are called Gods in scripture Psal. 82.6 I said ye are Gods c 4. Neither yet are they so called because they came of Seeth who as Suidas thinketh was in respect of his religion and great knowledge saluted as a God in earth 5. But they are here named the sonnes of God that were of the righteous seed and worshippers of the true God as the wicked are called the sonnes of the Devil and he their father Iohn 8.44 ye are of your father the Devill who although they were not indeed the sonnes of God in his eternall election yet were they so in respect of their externall calling QVEST. VII The meaning of these words My spirit shall not alwaies strive c. 4. Vers. 3. MY spirit shall not alwaies strive c. 1. Not as the latine text is My spirit shall not alwaies remaine which some expound of Gods wrath some of his providence some of the holy Ghost some of the soule and spirit of man inspired of God and then the sense to bee that Gods wrath shall not alwaies continue but he will punish them at once or he will no more protect them or take care for them neither his spirit shall be with them or he will take away their life and spirit from them For this variety of interpretation ariseth of the mistaking of the word which signifieth to contend or judge not to remaine 2 Neither is Pagmines interpretation so apt my spirit shall not alwaies bee sheathed as a sword in a scabbard and so hee would derive the word jadon of neden which signifieth a sheath 3. The meaning then of these words my spirit shall not alwaies judge or contend is neither as Hierom expoundeth non eos ad â—ternos servabo cruciatus I will not punish them for ever but render unto them here that which they deserve For S. Peter sheweth that their soules are now in the prison of hell and so everlastingly punished 1 Peter 3.19 Neither as Cajetane that God would no more punish them spiritually as hee had done by taking his grace and spirit from them but now he would inflict a corporall punishment upon them for God had not yet punished them giving them the space of 120. yeares to repent But either wee may understand these words with Oleaster that God would no longer strive with them in reprooving and admonishing them which they regarded not or with Iunius God would no longer consult or dispute the matter as it were with himselfe what to doe with them but if they amended not within that space set he would certainly destroy them QVEST. VIII What these Giants were 5. Vers. 4. THese were Giants c. Some thinke that these were called Giants not for their greatnesse of stature but their cruell and beastly conditions so thinke Philo Ioseph Damas. Cyril with others so also Iunius 2. But beside their fierce and cruell nature it is most probable that they were of huge and great stature Mercer for such there were also after the floud as the sonnes of Anak in comparison of whom the Israelites seemed as grashoppers Num. 13.34 such were the Emmims and Zaâ—zummims Deut. 2.10 17. and Og the King of Basan whose bed was of iron being nine cubits in length and foure in breadth Deut. 3.11 and of this judgement are Ambrose Augustine Theodoret. 3. And these Giants huge in stature men of great strength as is shewed after in this verse did most abound before the floud and such also was the off-spring of this unlawfull copulation betweene the sonnes of God and daughters of men 4. And they were men of renowne that is famous over all the world because they did tyrannize over their neighbours and brought them in subjection of whom Berosius writeth that they had a City called Enos about the mountaine Libanus which ruled over all the world they did eat mans flesh and had unlawfull company with their mothers daughters with mules and bruit beasts 5. Some as Rasi doe referre this generation of Giants to the times of Enos further affirming that the Lord sent the Ocean Sea which destroyed the generation of these Giants and the third part of the world but the Giants which succeeded them were as wicked as they But of this inundation of the Ocean no mention is made in Scripture neither is it like that the generation of Giants began so soone in the world neither with Aben Ezra doe we understand this of the generation of Giants after the floud of whom came Og and the rest as though any of the Giants had escaped the floud to beget Giants afterward and that Noe and his sonnes were Giants it is not to be thought Mercer Neither were these Giants onely in Noahs time but when this violent rage of lust beganne to reigne in the world then this off-spring of Giants came in which continued till the time of Noah 6. Neither were these Giants onely of Seths race as some thinke nor yet onely of Cain as R. Sel. but in both families there were Giants after they thus coupled together with out the feare of God Mercer Calvin 7. So that the Nephilim here spoken of so named of Naphal which
Perer. QUEST XXII Of the largenesse of the plaine that was destroyed Verse 25. ANd overthrew those cities and all the plaine c. where now standeth the dead and salt lake or sea 1. Plinie saith it is above an hundred miles long and twenty five broad 2. But Iosephus which better knew being brought up in the countrey giveth it â—ut 580 furlongs in length that is 72. miles and somewhat more and 150. stadia or furlongs broad that is nineteene miles or thereabout By this it may appeare what a great destruction this was which overflowed such a great circuit of ground 3. Aristotle also testifieth by heare-say that the thicknesse and saltnesse of the water is such that it beareth up man or beast throwne into it ex Perer. QUEST XXIII Whether any were saved beside Lot and his company ALL the inhabitants of the cities 1. Then Strabo 〈◊〉 deceived which thinketh that some of the cities were forsaken of those which could flie away lib. 17. so that he supposeth that divers escaped but the Scripture testifieth that all the inhabitants saving Lot his wife and two daughters were destroyed 2. Not onely the men and women but the infants also perished in the fire so that there remained no seed or off-spring of the Sodomites as the Prophet witnesseth Isai. 1.19 Except the Lord had reserved unto us a seed wee should have beene as Sodome c. This the Lord did 1. to increase their sorrow and torment in seeing the destruction of their children 2. to shew his perfect detestation of that wicked nation whose very seed was accursed 3. Although those infants were not guilty of their fathers actuall sinnes yet it may stand with Gods justice temporally to chastise the children for their fathers sins as Davids childe begotten in adulterie died Perer. 4. God hath absolute power and free choice to shew mercy to whom he will and to withhold it at his pleasure 5. Gods judgements are secret yet most just Calvin 4. This destruction of the Sodomites by fire was a foreshewing of everlasting fire the vengeance whereof they now suffer Iude 7. therefore Hierome is deceived that saith Deum ad praesâ—ns reddidisse suppliciâ— ne in aeternum puniret that God did chastise them presently that hee should not punish them eternally Unlesse Hierome bee expounded to speake conditionally if they repented which it is not like they did Wee may therefore safely subscribe to the sentence of Saint Iude that the Sodomites are eternally punished for neither were there any just men left after Lot was gone out upon whom God might shew mercie neither is it like they did repent in that instant seeing they scorned Lots warning before neither can any temporall punishment whatsoever redeeme or buy our everlasting damnation QUEST XXIV Of the barrennesse of the ground where Sodome stood and the strange fruit there growing Verse 25. ANd all that grew upon the earth 1. Not onely for that time were the plants and herbs smitten but the earth was stricken with barrennesse for ever As the Psalme hath reference to this example 107.34 A fruitfull land turneth he into barrennesse or saltnesse for the wickednesse of the inhabitants Aristotle also witnesseth that the bitternesse and saltnesse of the water is such that no fish can live therein lib. 2. meteor 2. Borchardus also that spent 10. yeares in the viewing of that countrey saith that no grasse groweth there and that it alwaies smoaketh 1. pars c. 7. num 38. which is agreeable to that place of the Prophet Isay 34.9 The rivers thereof shall be turned into pitch the dust thereof into brimstone the smoake thereof shall goe up for evermore 3. Others also doe write that the fruit which there groweth is outwardly like other fruit but within the rine there is nothing but dust and ashes Ioseph li. 5. de bell Iudaio Solinus saith Fuliginem favillaceam ambitus extimae cutis cohibet that the goodly outward rine or skinne onely doth keepe in the filthy soily embers cap. 37. Pererius QUEST XXV Why Lot feareth to stay in Zoar. Vers. 30. HE feared to tarry in Zoar c. 1. Not so much for that the City was subject to earth-quakes and had divers times before beene thereby overthrowne whereupon it was called Bala of Balaug which signifieth to swallow or devoure and therefore Lot might thinke that now much more the same calamity might befall it in this fearefull tempest of fire and brimstone sic Hieron in tradition Hebraic 2. But rather Lot seeing the same sinnes to reigne in this place might feare lest the same punishment should overtake them wherein notwithstanding he sheweth his weaknesse in not staying upon the Lords promise Calvin 3. As also that fearefull judgement which fell upon his wife at his entring into Zoar might move him the sooner to depart from thence QUEST XXVI How Lot is said to be delivered for Abrahams sake Vers. 29. GOd thought upon Abraham and sent Lot out c. It may bee here questioned how Lot is said for Abrahams sake to be sent out when Saint Peter saith That just Lot was delivered 2 Pet. 3.7 he was then delivered for his owne righteousnesse by the Apostles sentence The answer here is not that Lot was delivered for his service to Abraham in Egypt in concealing Sarah to be his wife or following him out of his Countrey but 1. Lot was indeed principally delivered neither for Abrahams nor his owne righteousnesse but for the Lords owne mercy and goodnesse sake and it is most certaine that Lot should have beene delivered though he had not beene Abrahams nephew yet the Lord to testifie his love to Abraham and to encourage us one to pray for another doth shew how much the prayers of the faithfull prevaile with him 2. God is said to remember Abraham not what hee prayed but what God said to him that he would not destroy the righteous with the wicked Muscul. 3. As also it may be referred to the Lords first promise made to Abraham I will blesse them that blesse thee Gen. 12. so that Lots deliverance dependeth not upon any merit in Abraham but Gods gracious promise toward him Iun. QUEST XVII Whether Lots daughter were indeed ignorant that there was no man left alive but her father Vers. 31. THere is not a man in the earth to come in unto us c. 1. Origen thinketh that Lots daughters thought verâ—â—y that all the world had beene destroyed by fire as it is like that they had heard of their father that there should be a conflagration of the world but they perfectly understood it not But this is not like for they might easily have discerned from the hils the rest of the Countrey to be untouched and they came but lately from Zoar which was preserved 2. Some thinke further that this ignorance of theirs was invincible and remedilesse and by this argument would excuse their practice with their father sic Ioseph lib. antiq Irenaeus lib. 4. c. 51.
more truly that in this supposed case it had not beene lawfull for Lots daughters to doe as they did because Veticia est lege naturali talis commixtio such câ—rnall commixtion is forbidden by the law of nature and admitteth no dispensation And againe their owne minde gave them that they did not well the care of conservation of man-kinde belonged to their father and therefore they should have consulted with him they then not consulting with their father feared his consent and so condemned in their conscience their owne act QVEST. XXXI Whether Lot were altogether ignorant what was done to his daughters Vers. 33. HE knew not when she lay downe nor when she rose up 1. It can neither be as the Septuag read he know not when he lay downe or rose up for Lot was not so seâ—slâ—sse not to know what he did when he a woke and rose up 2. Neither is it a thing incredible nescientem coire quempâ—am for a man not knowing in his sleepe to doe the act of generation seeing the Scripture so testifieth here of Lot 3. Neither is Lyranus opinion right that Lot onely was ignorant when his daughters came to him and rose up but he knew whaâ— he did in the act supposing through forgetfulnesse that it might be his wife for Lot if he remembred himselfe when hee awaked what he had done would not have committed the same thing againe 4. Neither is Tostatus conceit out of Thomas probable that Lots daughter conceived by him by nocturnall pollution and shedding of seed not by the act of generation as Thomas reporteth of one that was by that meanes with child by her father who for preserving of her virginity kept her in his owne bed for the text it selfe overthroweth this conceit they consulted to lie with their father or as the Septuagint reade sleepe with him and so they did 5. Therefore Cajetanus opinion is to bee preferredâ— Lot omnino nescivisse universâ—m rem gestam that Lot was ignorant of the whole matter what was done from the first to the last of which opinion Chrysostome was before the reasons are these 1. Chrysostome ea peccata nos condemnant quae scienter facimus those sinnes condemne us which we doe wittingly but the Scripture excuseth this fact of Lot by his ignorance 2. Cajetane saith hoc omne â—pios perfici posse imped to rationis usu that his businesse may be done though the use of reason be hindred as in those that are drunken 3. Pererius addeth that the progressive faculty may be exercised in sleepe as many walke carry things from place to place and doe such like things in their sleepe and of the same sort might this act 〈◊〉 4. The Devill also to helpe forward this worke might worke such a fantasie in Lots minde being asleepe 5. Calvins conjecture is best Non tam vino fuisse obrutum quam propter intemperiem divinitus percussum spiritu stupâ—ris That Lot was not so much oppressed with wine as stricken with a spirit of slumber and senslesnesse from God because of his intemperance to which agreeth that saying of Chrysostome Divina dispensatione factum ut sic illo vino gravaretur ut omnino ignoraret That God so disposed that he should be so overcome of wine that he was utterly ignorant It was not then the operation onely of the wine but Gods worke withall that caused this senslesse ignorance QUEST XXXII The causes why the Lord suffered Lot thus to fall THe causes why Lot was permitted thus to fall are rendred to be these 1. His double incredulity in not giving credit to the Angell promising him safety first in the mountaine and then in Zoar caused him to be punished with these two sinnes of drunkennesse and incontinencie Hierome 2. His drunkennesse made way unto his lust Calvin 3. God hereby sheweth his great goodnesse and singular providence who can turne evill unto good for of Moab one of those incestuous births came Ruth which was married to Booz of whose line came our Saviour after the flesh Perer. 4. God hath set forth this example to make us circumspect Ne abeamus in securitatem that we be not secure Luther If Lot so excellent a man fell into such grievous sinnes of drunkennesse and incest who ought not to be humbled and take heed to his wayes and depend upon God for his direction 4. Places of Doctrine 1. Doct. None perfectly just in this life Vers. 8. BEhold I have two daughters c. Calvin from hence concludeth that no mans works are so perfect but in some things they faile The Scripture calleth Lot a righteous man but secundum quendam modum after a certaine manner as Augustine saith The Scripture noteth six great faults in this righteous man 1. His contention with Abraham Gen. 13. 2. His offering of his daughters to the rage of the Sodomites 3. His incredulity in doubting to be saved in the mountaine 4. His weaknesse of faith in fearing to stay in Zoar which the Lord promised to save for his sake 5. His drunkennesse 6. His incestuous act though involuntary Therefore as Saint Iames saith In many things we offend all Iam. 3.1 so there is none so righteous but in some things he offendeth 2. Doct. The elect Angels ministers of Gods judgements upon the wicked Vers. 13. THe Lord hath sent us to destroy it The good Angels then as they are Ministers of Gods mercies toward the elect Psal. 91.11 He shall give his Angels charge over thee so are they the executors of Gods judgements upon the wicked as upon the host of Senacherib 2 King 19. and here upon the City of Sodome Sometime also the elect Angels doe execute Gods judgements upon his owne people as 2 Sam. 24. when David had numbred his people but this is more rare and then when such judgements tend rather to our good than hurt our correction rather than confusion 3. Doct. No man can deliver himselfe from the bondage of sinne Vers. 16. THe men caught him and his wife by the hands c. As Lot would not have hastened to come out of Sodome if the Angels had not pulled him by the hands so cannot we free our selves from the bondage of sinne nor come forth out of the wickednesse of the world except the Lord doe call us out as our Saviour saith None can come unto me except my father draw him Ioh. 6.44 4. Doct. We must abandon whatsoever belongeth to Babylon Vers. 17. NEither tarry thou in all the plaine Lot is not onely taken forth of Sodome but forbidden to stay in the plaine that belonged thereunto so is it not enough to come forth from the grosse superstition of the Romish Babylon but we must shake off whatsoever hath any affinity or agreement with it sic Muscul. as the Apostle saith Abstaine from all appearance of evill 1 Thess. 5.22 5. Doct. The destruction of the world by fire shall be sudden Vers. 28. HE saw the smoake of the
land mounting c. Abraham saw not the raine of fire and brimstone but the smoake onely thereof and yet he rose very early so that it seemeth the burning of Sodome was done in a moment for the raine fell not till Lot was entred into Zoar which was about the Sunne rising vers 23. By this we may see how suddenly the world at Christs comming shall be consumed with fire and we changed in a moment in the twinkling of an eye 1 Cor. 15.52 Muscul. 6. Doct. Wherefore unlawfull copulations are often more fruitfull than lawfull Vers. 36. THus were both the daughters of Lot with childe c. We finde in Scripture that many lawfully companying with their husbands as Sara Rebecca Rachel Anna yet hardly conceived and yet divers with one unlawfull copulation were with childe as Thamar with Iuda Bersebe with David Lots daughters with their father which the Lord doth not as more favouring such unlawfull conjunctions but to this end that such secret uncleane works should come to light for their conversion as in Iuda David or confusion Marlor 5. Places of Confutation 1. Confut. Vniversality no sure marke of the Church Vers. 4. ALL the people from all quarters All rhe whole City of Sodome consented in evill onely Lot and his family were free Universality then is but a slender or uncertaine argument of the truth or Church that professeth it It is oftner seene that the greater part is the worse than otherwise The Romanists therefore reason but simply that their religion is the best because the greater part of the world received it for by the same reason the uncleane conversation of Sodome might bee justified against Lot 2. Confut. Against Atheists that beleeve not the transmutation of Lots wiâ—â— Vers. 26. SHe became a pillar of salt Let not prophane persons scoffe at this as though it were one of Ovids Metamorphosis fables There is a great difference betweene Gods actions and Poets fictions he that beleeveth that God made all things of nothing which dayly seeth birds to come forth of egges and living creatures to be ingendred by dead seed and hopeth for the resurrection of the body cannot doubt but that God could turne a womans body into a salty pillar 3. Confut. Monkish and solitary life maketh not more holy Vers. 38. HE dwelt in a cave Even Lot in a solitary cave committed sinne it is not then the place that amendeth mens manners Gregory well saith sic desit spiritus non adjuvat locus If an heart be wanting the place helpeth not Lot sinned in the mountaine Adam fell in Paradise the Angels in heaven It is then but a Popish fantasie that a Monks coule a cloister life an Hermites weed can make a man more holy But it is to be feared that as dtunkennesse and incest were committed even in the cave so the Gloisters and Cells of Popish votaries are not free from the like uncleannesse 6. Places of morall observation 1. Observ. Vnruly people to be gently handled Vers. 7. I Pray you my brethren doe not so wickedly c. Lot sheweth that a furious multitude is to be gently dealt withall and not to be exasperated with sharpe words as here Lot calleth the Sodomites his brethren not in the same profession but in respect of his cohabitation and common condition of life This is S. Pauls rule Instructing them with meeknesse that are contrary minded 2 Tim. 2.25 2. Observ. God delivereth in extremity Vers. 10. THe men put forth their hands and pulled Lot c. The Lord though he deferre his helpe yet will not faile us in the greatest danger when we are brought to a straight As here Lot was delivered from the Sodomites as from raging Lions when he was as under their pawes Calvin In the like pinch the Lord delivered David when Saul had compassed him in 1 Sam. 23.26 3. Observ. Prophane persons make a mocke of Gods judgements Vers. 14. HE seemed to his sons in law as though he had mocked c. Such are the prophane Atheists and worldlings that make but a mocke and scorne of Gods judgements and are no better perswaded of the end of the world by fire than these wretches were of the destruction of Sodome of such S. Peter speaketh That there shall be in the last dayes mockers c. which shall say where is the promise of his comming c. 2 Pet. 3.3 Calvin 4. Observ. We must not deferre our turning to God Vers. 16. AS he prolonged the time By Lots example who delaying the time if God had not beene more mercifull to draw him forth might have perished in the overthrow of Sodome wee are taught how dangerous a thing it is to deferre our calling and to trifle or dally with Gods judgements Therefore the Prophet Amos saith Prepare to meet thy God O Israel Amos 4.12 better to meet and prevent the Lord by repentance than to stay till his judgements overtake us 5. Observ. We must not forsake our calling Vers. 26. HIs wife looked backe This teacheth us that a man should not fall away from his profession and calling whereinto he is once entred as our Saviour saith He that setteth his hand to the plowe and looketh back is not fit for the kingdome of God Luk 9.26 Muscul. 6. Obser. He that wavereth in faith is never setled Vers. 28. NOt so my Lord Lot not following the Lords direction to goe first to the mountaine entreateth for Zoar yet being in Zoar he is not contented to stay there So they which doe not submit themselves to Gods ordinance but are doubtfull in faith are unconstant and wavering and never setled as Saint Iames saith A wavering minded man is unstable in all his wayes 7. Observ. Custome and continuance in sinne dangerous Vers. 35. THey made their father drunke that night also c. We see then what a dangerous thing it is once to give way to the tentation of Satan Lot having beene once drunken already is more apt to fall into it againe so fearefull is a custome and continuance in sinne Our instruction is therefore that we should resist the temptation at the first and not by yeelding to give way for a second assault 〈◊〉 the Apostle saith Be not overcome of evill but overcome evill with goodnesse Rom. 12.21 8. Observ. The sinne of drunkennesse how dangerous FUrther we see how much drunkennesse is to be taken heed of which did prostitute Lot so excellent a man to such beastly uncleannesse Origen well noteth Decepit Lot ebrietas quem Sodoma non decepit uritur ebrius flammis mulierum quem sobriam sulphurea flamma non attigerat drunkennesse deceived Lot whom Sodome could not deceive he burneth with the lust of women being drunken whom while he was sober the flames of brimstone touched not Wherefore let us alwayes remember that saying of the Apostle Be not drunke with wine wherein is excesse but be ye fulfilled with the spirit Eph. 5.15 CHAP. XX. 1. The Method THis Chapter hath
follow that because they suffered in earth they should there also bee rewarded but as the Israelites were afflicted in Egypt and recompensed in Canaan so the faithfull for their travell and labour in the earth shall finde rest in heaven 5. Confut. Obedience for feare of punishment not commendable Vers. 41. THe dayes of mourning for my father will come shortly c. Esau forbeareth a while from slaying his brother not of any conscience but for feare of his fathers curse displeasure we see then that obedience which is caused for feare of punishment is but a forced obedience nor of any acceptance with God which notwithstanding is so much commended of the Papists Calvin Saint Paul saith Love is the fulfilling of the Law Rom. 13.10 they then which doe not yeeld their service of love doe not keepe and fulfill the Law 6. Places of Morall observation 1. Observ. The meditation of death profitable Vers. 2. I Know not the day of my death The ignorance of the time of our end ought to stirre us up to watchfulnesse and to make all things strait with God and the world as here Isaack resolveth to hasten the blessing of his sonne because of the uncertainty of his end Muscul. for our Saviour exhorteth us to watch because we know not when the Master of the house will come Mark 13.35 2. Observ. Parents curse how much to be feared Vers. 12. SO shall I bring a curse upon mee and not a blessing c. Iacob is afraid to purchase his fathers curse whereunto the Scripture attributeth much we read how heavie Noahs curse was upon Cham Augustine reporteth a strange story of a woman of Caesarea in Cappadocia who after the death of her husband receiving wrong at the hand of her children which were ten in number seven sonnes and three daughters accursed them all whereupon presently they were all stricken with a shaking and trembling of all their parts and for shame they dispersed themselves into divers Countries of which number two Pallus and Paladia a brother and sister came to Hippo Lib. 27. de Civit. Dei cap. 8. 3. Observ. God must be sought and flied unto in time Vers. 34. BLesse me also my father c. Esau came too late for the blessing which was bestowed before and he comming out of time another having prevented him could not obtaine it no not with teares we must seeke the Lord therefore in time and enter in while the doore is open lest if we stay till the doore be shut upon us we remaine without so the Prophet saith Seeke the Lord while he may be found call upon him while he is neare Isay 55.6 Calvin 4. Observ. Outward blessings common to the just and unjust Vers. 39. THe fatnesse of the earth shall be thy dwelling c. Esau is blessed with temporall gifts as the fatnesse of the earth as Iacob was before so that wee see that these externall blessings of the world are granted as well to the ungodly as the righteous as our Saviour saith That God sendeth raine upon the just and unjust Matth. 5.45 Perer. Which teacheth us that we should not much care for these outward things but desire the best and more principall gifts 5. Observ. Persecution for righteousnesse sake Vers. 43. FLee to Haran c. Iacob is constrained to flee and shift for himselfe because of the blessing so while the faithfull doe seeke for the Kingdome of heaven and spirituall things they must make account to finde hard entertainment in the world Calvin But Christ hath given us a comfort Blessed are they which suffer persecution for righteousnesse sake Matth. 5.10 6. Observ. Gods promises to be expected with patience FUrther whereas Iacob which hath the blessing is driven from his fathers house and is constrained to serve twenty years under an hard master and Esau in the meane time had the rule of his fathers house prospered and became a mighty man and yet for all this neither Rebeckah nor Iacob despaired of Gods promise or doubted of the blessing it teacheth us that although the wicked doe for a while flourish in the world we should not doubt but that God in his good time will performe his promise toward his Mercer 7. Observ. Injuries must first be forgotten and then forgiven Vers. 45. TIll thy brothers wrath be turned away c. and he forget c. The forgetfulnesse of wrongs bringeth forth forgivenesse but where injuries are remembred they are hardly remitted Muscul. We must therefore forget and then forgive as Ioseph did forget all the wrongs that his brethren did unto him and considered how the Lord turned it to his good Gen. 50.20 8. Observ. Wives must not exasperate or provoke their husbands Vers. 46. I Am weary of my life for the daughters of Hoth Rebeckah as a wise and discreet woman not willing to grieve her husband concealeth from him the malicious hatred of Esau toward Iacob and pretendeth another cause of sending away Iacob namely to provide him a wife from her owne kindred and not to match into so wicked a race as Esau had done Mercer By which example women should learne that as their husbands ought not to be bitter to them so they againe should not exasperate their husbands with quicke words or froward deeds as Sarah obeyed Abraham and called him Lord 1 Pet. 3.6 she did with milde and dutifull words seeke to please him CHAP. XXVIII 1. The Argument and Contents FIrst Isaacks charge to Iacob concerning his marriage and his blessing are set forth vers 1.5 2. Esau his hypocrisie who to please his father taketh a wife from Ismaels house vers 6. to 10. 3. Gods providence is declared in a vision to Iacob how the Lord promised to bee with him and to conduct him vers 10. to 16. 4. Iacobs feare devotion and vow are expressed vers 16. to the end 2. The divers readings v. 2. Into Mesopotamia of Syria H.C. Mesopotamia S.B. Padan of Syria T. Padan Aram. G.P. v. 4. Which God promised to thy grand-father H. which God gave to Abraham cater v. 5. Rebeckah his mother H. the mother of Iacob and Esau. cater v. 8. Proving that his father did not willingly looke upon the daughters of Canaan H. Esau saw that the daughters of Canaan displeased or seemed evill in the sight of Isaack his father cater v. 9. Melech the daughter of Ismael H. Mahalath caet v. 13. The Lord leaned upon the ladder H. the glory of God stood upon it C. the Lord stood above it cater v. 13. Feare not S. the rest have not these words v. 14. For thee and for thy children shall all the kindreds of the earth be blessed C. in thee and thy seed cater v. 16. In truth the glory of God dwelleth in this place C. truly the Lord is in this place cat v. 17. This is no common place but a place wherein God is pleased and over against this place is the gate of heaven C. this is no
stead in mount Seir Deut. 2.12 whereby it is evident that the wicked are void of naturall affection and that affinity is not much regarded among them when they are bent upon their owne preferment and commodity as Laban pursued after Iacob and his daughters purposing to have done him some harme but that the Lord staid him Gen. 31.29 THE SECOND BOOKE OF THE SECOND TOME OR PART OF GENESIS Containing the notable History of the life acts and vertues of honourable JOSEPH HEB. 11.12 By faith Ioseph when he died made mention of the departing of the children of Israel and gave commandement of his bones AMBROS Lib. 1. Officior cap. 17. Ioseph humilis fuit usque ad servitutem verecundus usque ad fugam patiens usque ad carcerem remissor injuriae usque ad remunerationem Ioseph was humble even unto service shamefast unto flight patient unto prison a remitter of wrongs unto reward VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the Assignes of THOMAS MAN PAVL MAN and IONAâ— MAN 163â— TO THE RIGHT HONOVRABLE The L. Cecill Vicount Cranborne Earle of Salisburie principall Secretarie to his excellent Majestie and Chancellour of the Vniversitie of Cambridge and of his Majesties most honourable privie Councell Grace mercy and peace from the Lord Iesus RIght Honourable I present to your Honour this last part of these my collections and Commentarie upon Genesis wherein to set forth unto us the worthy history of honourable Ioseph his humiliation first and then his exaltation together with his patience chastity clemency equity with the rest of his Princely vertues A fit president for all noble persons to follow and a perfect patterne for men of honour and authority to looke upon Ioseph was famous and renowned for many noble vertues but most especially for these foure his chastity in himselfe piety toward God fidelity to his Prince clemency toward his brethren First Ioseph is a rare example of chastity who in his youthfull yeares being a poore stranger and a servant enticed often and allured by promises and that by no meane woman but by his Lady the Mistresse of the house and not ignorant of the danger which might befall him for his refusall yet chose rather with his innocency to lie in chaines of yron than yeelding to intemperancy to weare chaines of gold this was his godly resolution when hee was tempted how can I doe this great wickednesse and so sinne against God for he did very well know that he which violateth wedlocke doth sinne against God the author thereof wherefore the Apostle saith that the Lord will judge such himselfe And Ambrose excellently concludeth this point concerning Ioseph Magnus vir Ioseph qui adamatus non adamavit rogatus non acquievit comprehensus aufugit Ioseph was a worthy man who being loved loved not againe being entreated consented not being laid hold on stayed not Secondly Iosephs chastity is much more graced and commended by his piety all his actions savour of godlinesse and the feare of God as a sweet perfume doth give a pleasant scent to all his enterprises before when he was enticed he had God in his mouth when the two prisoners wanted an interpreter he said unto them are not interpretations of God Gen. 40.8 when he stood before Pharaoh to interpret his dreame he gave the glory to God without me shall God make answer for the wealth of Pharaoh Gen. 41.16 when his children Manasseh and Ephraim were borne he remembred God at the birth of the first he said God hath made me to forget all my labour and hee called the second Ephraim and said God hath made me fruitfull in the land of mine affliction Genes 41.50 51. Afterward when Ioseph communed with his brethren 〈◊〉 unknowne he could not conceale his religion This doe and live saith he for I feare God Genes 42.18 when he discovered himselfe to his brethren he turneth himselfe unto God saying God did send me before for your preservation Genes â—5 5 Thâ—◠〈◊〉 Ioseph did shew himselfe twice noble indeed by his unfained piety and godly sincerity Much like herein was devout Daniel who being one of the three chiefe Governours of that great Monarchy of the Persians did thrice every day upon his knees pray and praise his God Dan. 6.10 Thus should all prudent Governours doe to honour him by whom they are honoured and to crave wisdome of the Author and Fountaine of wisdome Hierome giveth this counsell to a noble Matron Cum claritate generis morum suavitate contendas cum nobilitate corporis animi virtute nobilior proficias magisque illa nobilitate glorieris quae filios Dei cohaeredâ—s Christi facit c. non est quod sibi quis de nobilitate generis blandiatur si ex meliore parte famulus sit Hieron ad Demetriad With the greatnesse of thy stocke strive by goodnesse of manners together with noblenesse of bloud increase in the true nobility of mind count that the best nobility which maketh us the sonnes of God and fellow heires with Christ it availeth not to boast of highnesse of stocke if thou be abased in thy bettter part Thirdly Ioseph is famous for his faithfull service toward his Prince who when he had gathered up all the money which was found in the land of Aegypt and Canaan for the corne which they bought did not store it up for himselfe but laid it up in Pharaohs treasury Gen. 47.14 wherein Iosua well imitated him who in the division of the land of promise to the Tribes reserved no part for himselfe but when they had made an end of dividing then the children of Israel with one consent cast him out a lot amongst them Iosua 19.49 Ioseph then thought not to inrich himselfe by his office as many officers now adayes but he travelled more for the wealth of Pharaoh than his owne gaine in whom was not wanting that property which Moses father in law requireth in a Governour to be a man hating covetousnesse Exod. 18.21 which point is touched well by Ambrose Ne praeeminentem virum thesauri possideant sui pecuniis serviat qui praeest liberis That a great person should possesse rather than bee possessed of his treasure neither be commanded of money who is a commander of men Neither was Ioseph so devoted to his Princes profit that he neglected the poore commons but was a father also unto them that whereas he had bought themselves and their land for Pharaoh hee both releaseth them of their bondage and taketh only the fift part of the increase of their land whereas the whole belonged to Pharaoh and by this means as Ambrose saith they lost nothing of their profit that gained a perpetuity for it was better to part with some of the fruits than to forgoe the whole Such a prudent moderation well beseemeth wise Governours to be such honourable mediators betweene Prince and people wherein this kingdome God bee thanked wanteth not examples as that the royall dignity
of a brother for the word is used first in this place where it so signifieth from hence then the originall sense of the word must be taken 3. The words of the law are If brethren dwell together now naturall brethren and such as are properly so called are more like to dwell together than kinsmen removed who in a large sense are so called brethren 4. This law is so interpreted in the Gospell where it appeareth by the Sadduces question of seven brethren that successively tooke the one the others wife Matth. 22. that it was so practised 5. It is the opinion of Philo and the Hebrewes as we heard before who are best acquainted with their owne lawes that naturall brethren used so to doe 4. Now the objections on the contrary part are easily answered 1. It is objected that Levit. 18.16 the brother is forbidden to marry his brothers wife Answ. This is a particular exception from that generall law that unlesse in this case onely to raise seed to the brother it was utterly unlawfull to take the brothers widow which was not to uncover her shame but rather to take away her shame in that shee remained childlesse by his brother and it was honourable to the dead in reviving his memory So wee see in other cases that the Lord made some particular exception from his generall lawes As the making of the Cherubims over the Arke was an instance against the second commandement the Israelites robbing of the Egyptians against the eighth commandement Phinehes killing of the adulterer and adulteresse against the sixth commandement 2. Ob. The practice of this law as appeareth Ruth 4. where Boaz not a brother but a kinsman taketh the wife of the dead sheweth the meaning thereof Answ. We deny not but where there was no brother nearer there the next kinsman further off did the duty of the brother and so was it practised upon Ruth 3. Ob. Iohn Baptist simply reproveth Herod because he tooke his brothers wife It is not lawfull for thee saith Iohn to have thy brothers wife Mark 6.18 Answ. It is certaine that Herods brother had issue by his wife Herodias whose daughter danced before Herod and therefore in this case it was not lawfull so that Herod tooke not Herodias for any such purpose to raise seed to his brother but of an immoderate lust 4. Ob. Why then should it not be lawfull still in this case to marry the brothers wife dying without issue Answ. This law of Moses was partly ceremoniall and typicall in preserving the right of the first-borne whereby was prefigured the spirituall birth-right in the Messiah which never should have end partly politicall in maintaining the distinction of families in their tribes whereof the ceremonie is now abolished which onely concerned that people Iun. in Deut. 25. vers 5. QUEST VIII Whether Thamar or Iudahs sinne was greater COncerning this act of incontinencie which Iudah committed with Thamar 1. We refuse the opinion of Rab. Simeon who altogether exempteth Thamar from any fault because she onely desired issue for the hope of the Messiah to be borne of Iudah for this mystery was not as yet revealed Perer. 2. It is certaine that Iudahs sinne was greater than Thamars both in that he brake promise with her concerning Selah as also in that he companied with her not for any issue but carnall lust though he were afterward preferred before his brethren this no more excuseth his fault than if Davids adultery joyned with murther should bee defended because hee was preferred before his brethren of whose seed the Messiah should come 3. Thamars sinne was lesse than Iudahs yet a sinne as Augustine noteth Non eam justificatam sed magis quam se justificatam dicens Iudah saith She was not righteous but more righteous than he lib. 22. cont Faust. cap. 62. Yet her fault is extenuated by these circumstances as Ambrose noteth Non alienum praeripuit thorum She did not usurpe upon anothers bed she stayed till Iudah was a widower she did it not of an inordinate lust Sed successionis gratia concupivit She onely desired to have issue Et ex ea familia quam delegerat And by that family which she had chosen and further after she knew her selfe to be conceived with childe she put on her widowes garments againe and so continued 4. Yet Thamars sin in some respect was greater than Iudahs because she wittingly committed incest with her father in law but Iudah ignorantly Luther Notwithstanding all circumstances considered Iudahs fault was the greater and so he doth justifie her in respect of himselfe 5. But whereas Ambrose further noteth that shee stayed till Selah to whom she was espoused was dead therein is an errour for vers 14. it is given as a reason why Thamar attempted this thing because Selah was now growne and of age and she yet not given unto him he was then at this time alive Beside Selah is numbred among those sons of Iudah that went downe with Iacob into Egypt and onely Er and Onan of Iacobs sonnes are said to have died in the land of Canaan Gen. 46.12 ex Perer. QUEST IX How it came to passe that Iudah discerned not Thamar by her voice Vers. 15. HE judged her to be an whore for she had covered her face c. 1. Not as some reade she had coloured or painted her face whom Aben Ezra doth not without cause reprove 2. Neither is this a reason why Iudah did thinke she was an harlot because she was vailed as Iunius Calvin for harlots use not to be so modest but it is given as a reason why Iudah did not know her Mercer 3. And whereas it may seeme strange that Iudah did not know her by her voice the reason is that being wholly given over to lust and intending no other thing he greatly regarded not the sight of his eyes or hearing of his eares Luther As also it was a just judgement of God upon him to strike him with such a stupidity as not to discerne her Mercer Geneven QUEST X. Whether Iudâ—h were a Iudge Vers. 24. BRing her forth and let her be burnt c. 1. Iudah giveth not sentence against Thamar either as being appointed a Prince and Judge among the Canaanites as Tostatus Cajetanus for it is not like they would suffer a stranger to be a Judge and ruler among them as the Sodomites answer Lot Gen. 19.9 neither as chiefe in the familie had he power of life and death over those of his charge as some thinke for neither doe we reade that any father of families did execute any such justice in their families and Iacob was the chiefe father of these families and therefore it is most like that Iudah giveth advice that Thamar should be brought forth to the place of justice and proceeded against according to the custome and law of that Country Mercer Iun. 2. But whereas she is adjudged to the fire this was not because she was Melchisedecks daughter the Lords
last appearing before Pharaoh to vers 9. then a conclusion of the whole historie of these plagues 1. In the continuation there is set forth first the Lords speech with Moses both revealing unto him that one plague was behind vers 1. and repeating the first promise of inriching the Israelites by the Egyptians vers 2. where Moses inserteth the reason why this should bee effected because both the people in generall and Moses specially should bee gratious in the sight of Pharaoh and his people vers 3. And all this the Lord spake unto Moses before his last entrance to Pharaoh for after that hee saw not his face Then followeth the speech that Moses had with Pharaoh vers 4. to vers 9. where Moses in the name of God foretelleth first the last plague of the death of the first borne expressing the time about midnight and of whom the destruction shall bee of all the first borne of men from the highest to the lowest and of beasts and by whom The Lord shall goe out c. vers 4.5 Secondly the events are three first the lamentation and sorrow of the Egyptians vers 6. then the privilege and immunitie of the Israelites vers 7. and the entreatie and supplication of the Egyptians to Moses to be gone with his people vers 8. 2. In the conclusion of this historie there is first a repetition of that which God foretold Moses that Pharaoh would not heare him with the end thereof that Gods wonders might bee multiplied in Egypt vers 9. then the declaration of Moses obedience vers 10. and of the event that Pharaohs heart was hardned as the Lord had said and of the effects and fruits thereof the not letting of the people goe vers 10. 2. The divers readings Vers. 1. When he sendeth you away he will at once speedily drive you hence I. altogether drive you hence G.S.V. or at once drive you hence G But this expresseth not the emphasis of the Hebrew phrase in driving drive you out that is speedily when he shall let you go quite he shall utterly drive you hence B. but the word Calah altogether belongeth to the latter clause as may appeare by the distinction Vers. 2. That every man require of his companion A. P. or neighbour L. S. V. B. G. rather than friend I. the word reaâ— signifieth both but because the Egyptians were neighbours rather than friends and an other word is used chap. 3.22 shechenoth which signifieth a neighbour or neere dweller I preferre the first Vers. 3. Also the man Moses was very great A. P. C. S. V. I. better than Moses was a very great man L.B. for the word ish man is set before Moses or also Moses was very great G. for here man is altogether omitted Vers. 5. From the first borne of Pharaoh that should sit upon his throne I.C. rather than which sitteth upon his throne cater for he was the heire onely of the Kingdome he did not yet sit upon the throne Pharaoh bâ—ing living the word is iosheb sitting a participle of the present tense which hath also the signification of the future as Gen. 19.14 Lot spake to his sonnes in law which were marrying his daughters that is were to marrie them 3. The explanation of difficult questions QUEST I. When the Lord spake these words to Moses Vers. 1. NOw the Lord had said to Moses yet will I bring c. 1. Some referre this to the first vision which Moses saw in the bush but that cannot be for when the Lord thus spake to Moses nine plagues were past and there was but one to come 2. Neither did the Lord thus speake to Moses after he was come out from Pharaoh for after that he saw Pharaohs face no more chap. 10.29 and yet here vers 8. it is said he went from Pharaoh very angry 3. Therefore the message which Moses delivereth in this Chapter to Pharaoh concerning the destruction of the first borne was done at his last appearing before Pharaoh when he sent for him after the darknesse and immediatly before his going to Pharaoh the Lord thus said to Moses Iunius QUEST II. Why the overthrow of Pharaoh in the red sea was counted none of the plagues I Will bring one plague more c. 1. Thus the Lord doth all things in number weight and measure the Lord sendeth tenne plagues upon Egypt not fewer because he would shew his power nor more for these were sufficient Ferus 2. Beside this last plague of the first borne there followed the overthrow of Pharaoh and his host in the red sea but this is counted none of the plagues of Egypt because it was done after the Israelites were gone out of Egypt Simler As also these plagues were not a finall destruction of the Egyptians as the other was but probations and temptations Pellican Of the tenth plague QUEST III. Whether God used the ministry of good or bad Angels in the slaughter of the first borne Vers. 4. ABout midnight will I goe out into the middest of Egypt That God was the author of this plague in the slaughter of the first borne it is no question but the doubt is whether the Angels good or bad were the Lords ministers in it 1. In this life it is certaine that God sometime useth the good Angels to punish the wicked as in the destruction of Sodome and the evill Angels some time to chastise his owne children as Satan tempted and afflicted Iob. 2. In the next world who shall be the ministers of the torments in hell it is not so certaine Pererius thinketh that the evill Angels shall be the executioners of those torments because of that text goe into everlasting fire which is prepared for the devill and his Angels But the contrarie rather may bee inferred out of this text that because the Devill and his Angels also are ordained for torment it seemeth that he shall not be a tormenter of others who is to be tormented himselfe Therefore it is rather to be thought that seeing the chiefe use of the ministrie of Angels is for the benefit and comfort of the elect in this world till they be gathered together in the Kingdome of God Heb. 1.14 that in the next world there shall not be such imployment of the ministring spirits especially of the reprobate Angels And how the torments of hell shall be continued the Prophet Isay sheweth Tophet is prepared of old c. the burning thereof is fire and much wood the breath of the Lord like a river of brimstone doth kindle it chap. 30.33 The Lord of himselfe by his owne power in shewing the severitie of his justice shall hold the wicked in everlasting torment 3. But concerning this judgement in smiting the first borne some thinke that the evill Angels were used in this service Thostatus Lyran. Because it is said Psalm 78.49 Hee cast upon them the fiercenesse of his wrath by sending of evill Angels But this place is answered before quest 30. in
are simply prohibited and wee reade in Scripture that divers of the servants of God have taken oathes So neither is an oath usually to be taken where there is no just cause and yet an oath is restrained Non propter seipsum sed propter mala quae sequuntur ex eo not for it selfe but for the evils and inconveniences that follow as wine is to bee used warily not for that it is evill but because being abused it procureth drunkennesse so the frequenting of an oath is not good because perjury often followeth 4. Therefore that text alleaged is no commandement to sweare for then they which sweare most should be counted the most holy and religious men but Loquitur ex permissione the text speaketh by way of permission that when one is to sweare he may and ought only to sweare by the name of God and not of any other Tostat. quaest 9. QUEST VI. Whether it be lawfull to use cursing NOt farre discrepant or differing from the nature of an oath is execration or cursing where it is to be considered 1. That simply it is unlawfull to curse as offending both against the first table in the abuse of Gods name and against the second in the breach of charity when men of hatred and in their rage doe curse and wish evill unto their neighbours 2. Yet there are examples in Scripture of holy men as of David who in the Psalmes often wisheth the destruction of his enemies and of Paul who saith I would they were cut off that trouble you But here there are divers considerations to bee used 1. That divers of these execrations were denounced with a propheticall spirit and so were propheticall predictions of their destruction rather than maledictions 2. They wished not their destruction as a revenge upon them but only that God would bring their wickednesse to an end by cutting them off which kinde of prayer is not against the glory of God 3. They did not pray as private persons wishing they might bee revenged upon their enemies but as publike persons respecting the glory of God and the good of his Church 4. Yet these examples are very cautelously to be followed Simler QUEST VII For what things an oath is not to be taken THese five things a man is not to take an oath of 1. Of things that are false for hee that so sweareth maketh God the witnesse of a lye 2. Of things doubtfull and uncertaine for it were presumption to call God to be witnesse of that which he is uncertaine whether it be true or not 3. Of things unlawfull for so he maketh God contrary to himselfe in calling him to be a witnesse to that which hee himselfe hath forbidden 4. Of things impossible which are not in our power This were a mocking of God for hee cannot have a serious purpose when he sweareth to doe that which hee knoweth hee cannot doe 5. Of light and frivolous matters for he that sweareth upon small occasion giveth not due reverence unto God Vrsin QUEST VIII Whether all kinde of oathes are to be kept IT will be here further questioned whether all kinde of oathes are strictly to bee kept 1. Whether oathes made unto enemies and theeves are to bee performed The answer is they are 1. In the 15. Psalme vers 5. he is described to be a righteous man that sweareth to his owne hinderance and changeth not 2. The cause why a man keepeth not touch with his enemy is the feare of the losse of life or goods but the honour of God should bee more deare unto us Regulus is commended in the Romane histories for keeping his faith in returning to his enemies 3. Beside if faith should not be kept to such this inconvenience would follow that in such like extremities no credit would bee given unto others Simler 2. Concerning oathes made to theeves for the preservation of the life though they bee extorted oathes if the things be lawfull and possible which he sweareth as a man bindeth himselfe to a theefe by oath to pay him a summe of money and to be silent to save his life the innocent party is bound to keepe this oath It will be objected that this oath is hurtfull to the commonwealth for by this meanes theeves escape unpunished But it may be answered 1. That the hurt hereby redounding to the State is not in this case to be redeemed or prevented with the losse of a mans life 2. It is for the good of a Common-wealth that the life of every honest member thereof should be preserved Vrsin 3. But there are unlawfull oathes that are not to be kept such as Novatus exacted of his followers that they should not returne unto Cornelius the Bishop of Rome his communion Such is the oath of fealty and obedience made to the Bishop of Rome these oathes are better broken than kept 1. That which it is unlawfull to sweare it is unlawfull also to performe being sworne it is but a doubling of sinne to keepe a wicked oath as Herod did in putting Iohn Baptist to death Vrsin 2. David brake the rash oath which he made against Nabals house and the Israelites which had entred into covenant and so bound themselves by oath to serve Baal who was thereof called Baal bereth Iudg. 8 33. yet afterward forsooke Baal and his worship when they turned unto God 3. And the reason is because in all oathes there is a secret exception of the higher power and former oathes made God is greater than man and wee have first bound our selves unto him therefore no oath ought to be performed which is against God or godlinesse 4. As touching the oath which Iosua made to the Gibeonites it was a lawfull oath though Iosua was somewhat deceived in it 1. Because those Canaanites were not excluded which sought peace and imbraced the religion of the Israelites as appeareth Iudg. 11.19 20. 2. The Lord approved this oath and judged the house of Saul because he violated it 2. Sam. 21. Simler 3. Ioshua kept this oath lest it might have brought a slaunder upon the name of God among the Gentiles by whom they had made this oath if it should have beene violated Vrsin 5. There are certaine oathes that are lawfull in the promising and fall out to be unlawfull in the performing as if a man binde himselfe by oath to assist his friend and he afterward prove an enemy to his countrey 6. Although unlawfull oathes are better broken than kept yet it is not to bee done rashly lest other might be incouraged to violate lawfull oathes as though the Israelites had sworne that they would not give their daughters in marriage to them of Benjamin which was no lawfull oath yet they were carefull to keepe it Simler QUEST IX Of the commination added to the third Commandement THe Lord will not hold him guiltlesse c. 1. The Hebrewes when they will increase the signification of a thing Id per negationem nominis quod nos per
to cure and heale the diseased as our Saviour healed the woman that had beene bowed together upon the Sabbath Luk. 13.11 And at another time hee recovered a lame man upon the Sabbath day and bid him take up his bed and walke Ioh. 5.8 Thirdly works tending to pietie were not inhibited upon that day as the Priests did offer sacrifice and doe other bodily works that belonged thereunto and therefore they are said to breake the Sabbath and yet were blamelesse Matth. 12.5 not that indeed the Sabbath day was broken by them but this is spoken in respect of the vulgar opinion that thought the Sabbath violated if any necessarie worke were done therein Tostat. qu. 14. QUEST X. Why the children servants and cattell are commanded to rest Vers. 10. THou nor thy sonne nor thy daughter c. 1. The father of every house must not onely provide that himselfe keepe a Sabbath unto the Lord but hee must have a care of those which are under his charge as of his sonnes and daughters then of his servants whom he is bound to instruct in the wayes of the Lord. 2. But the case is divers where the servant is of the same profession and where he is not for if he be of the same religion the master is to instruct him and to see he keepe the Lords Sabbaths if he be of another profession as a Jew or Saracen now the servant is to be considered as a thing appertaining to the master and so he is to keepe the Sabbath though non propter se not of conscience in respect of himselfe yet propter Dominum because of his master who cannot observe the Sabbath quietly seeing his servant to breake it in his sight and so for the same cause the precept is given in the next place concerning the rest of the cattell 3. The beast also is to rest for these causes first that mercie and compassion should be extended even unto the dumbe creature that it may sometime be spared and have some respite from labour Secondly because the beast cannot be employed but man also thereby is constrained to worke also and so to violate the Sabbath in taking care for his beast Thirdly that by the fight of the cattell resting from their labour man also might be put in minde of his dutie to keepe the Lords rest like as for the same cause in publike fasts the beasts were enjoyned abstinence that men seeing them in their kinde to mourne might be stirred up unto griefe and sorrow Simler 4. But whereas mention is made onely of the sonne and daughter man servant and maid servant and not of such women as were married the wife therefore must be comprehended under this word thou because the Matrone of the house is in some sort joyned with the father of the house in the administration of the familie Tostat. qu. 14. 5. Cajetane also here giveth this note Quod nulla fuit mentio pastorum That no mention is made of shepherds which tended their flocks but onely of the domesticall servants which were as a part of the house because it was impossible to leave the great flocks of sheepe without a superintendent or keeper every seventh day QUEST XI What strangers were enjoyned to keepe the Sabbaths rest Vers. 10. NOr thy stranger that is in within thy gates 1. Tostatus understandeth such strangers as dwelt in their walled cities for the word here used signifieth both gates and cities so also Vatablus and Oleaster here alludeth unto that use and custome of strangers which inhabited rather in the suburbs and about the gates than in the heart of the citie but it is more largely taken than for the gates of the cities because many strangers might dwell among them in townes and villages where were no gates By gates then by a certaine metaphor are understood the bounds and limits of every ones jurisdiction Iun. whether it were in citie towne or familie 2. Tostatus thinketh that here the stranger is meant which was converted to the Israelites faith and such as were circumcised for then they were bound to keepe the whole law otherwise not quaest 14. But I preferre rather Cajetanes opinion that they were to compell even the Ethnikes among them to keepe the corporall rest though they did not communicate with them in other parts of the divine service Quoniam dedecet publicum festum turpe reddi à peregrinis Because it was not fit that the publike festivall should be defiled by strangers To the same purpose Lippoman Nulli cohabitanti permittitur Sabbati dissolutio None that cohabited was to be permitted to dissolve the Sabbath And this was commanded for these two reasons Ne suo exemplo scandalum praeberent Ecclesiae Lest they might give offence unto the Church by their example and lest the Jewes also by this occasion might have taken libertie to violate the Sabbath Vrsin QUEST XII Why a reason is added to this Commandement Vers. 11. FOr in six dayes c. 1. This is a reason not of the morall but of the ceremoniall part of this Commandement for the observation of the seventh day for otherwise we should be bound to the keeping of the same day still Lippoman 2. And the Lord herein doth propound his owne example to draw us to obedience that as children wee should imitate the example of our heavenly father Basting 3. Now the cause why a reason is annexed to this Commandement concerning the Sabbath but de caede nihil tale adjecit c. no such thing is added touching murther Chrysostome yeeldeth to bee this because the conscience of man by nature telleth him that murther is evill but the Commandement of keeping the Sabbath being but particular and for a time non est de principalibus per conscientiam exquisitis c. is not one of the principall things such as the conscience enquireth of But Thomas doth more fully explaine this reason Illa quae sunt pure moralia habent manifestam rationem those precepts which are meere morall are evident enough and need not have any other reason annexed but in those precepts which beside the morall part have a ceremoniall consideration as in the second of grave◠images and in the fourth of the determination of the day oportuit rationem assignari it behoved a reason to be assigned because being not wholly grounded upon naturall reason magis natum erat è mente excidere it was more apt to fall out of the minde 4. Cajetane also giveth another reason Inseruit Deus 〈◊〉 proprio aliquid juris positivi juri morali naturali c. God with his owne mouth did insert somewhat of the positive law into the naturall and morall law to authorise such positive lawes as should afterward be given by Moses lest if the Lord had not given with his owne mouth some positive law Moses might have beene thought to have framed them himselfe QUEST XIII How the Lord is said to have rested REsted the seventh day 1.
attende c. In all thy works wait for the Lords recompence that he will prepare eternall rest for thy reward and this it is to sanctifie the Sabbath So Augustine Spiritualiter observa Sabbatum in spe futurae quietis Observe the Sabbath spiritually in hope of the everlasting reward Libr. de 10. Chord All hypocrites therefore that keepe the Sabbath rest rather for feare of humane lawes than of conscience which also come before the Lord with a dissembling heart are transgressors of this Commandement for he that will truly consecrate the Sabbath unto the Lord must call it a delight Isa. 58.13 he must with all his soule delight therein 2. Observ. Against those which spend the Lords day in carnall delight TO sanctifie it The rest then of the Sabbath is commanded not as though it were in it selfe a thing acceptable unto God but that wee might the better attend upon Gods service They therefore which give themselves upon the Lords day to ease and idlenesse pampering and feeding themselves following their owne will and pleasure doe not sanctifie the Sabbath unto the Lord for hee that will consecrate a Sabbath as glorious unto the Lord must not doe his owne wayes nor seeke his owne will as the Prophet sheweth Isai. 58.13 Against such which carnally spent the Sabbath in pleasure and delight the same Prophet speaketh Wo unto them c. The Harpe and Violl Timbrell and Pipe are in their feasts Isai. 5.12 And of such Chrysostome saith well Accepisti Sabbatum ut animam tuam liberares à vitiis tu verò magis illa committis Thou hast received the Sabbath to free thy soule from vice and by this meanes thou doest commit it the more 3. Observ. No worke must be put off untill the Lords day THou shalt not doe any worke Here then such covetous and worldly minded men are taxed which cannot afford one day of seven for the Lord but toile themselves therein with bodily labour as if they have a job of worke of their weeks taske to doe they will dispatch it upon the Lords day if they have any journey to take they will put it off till then for feare of hindring their other worke therefore the Lord meeting with mens covetous humours forbiddeth all kinde of worke to be done therein Gregorie giveth two reasons why upon the Lords day we should cease from all terrene labour because Omni modo orationibus insistendum We should altogether attend upon prayer and spirituall exercises such works then must be shunned because they are an hinderance unto the service of God And againe Si quid negligéntiae per sex diesagitur c. if any thing have beene negligently done in the six dayes that upon the day of the resurrection of our Lord precibus expietur it may be expiate and purged by prayer Gregor in Registro lib. 11. epist. 3. We should not then commit more sinnes of negligence when we should pray for forgivenesse of our errours and negligence Cajetane giveth a good note upon this word Remember Ad hoc servit recordatio ut non reserves aliquid operandum in diem septimum c. therefore serveth this remembrance that no jot or worke be reserved till the seventh day 4. Observ. It is not enough for the master of the familie to keepe the Lords day unlesse his whole familie also doe sanctifie it THou nor thy sonne nor thy daughter c. This is added to reprove their nice curiositie who though themselves will seeme to make conscience of the Lords day are content yet that their children and servants doe breake it and put them to labour or suffer them to mispend the day in vaine pleasure thinking it sufficient if the master of the house keepe the rest of the Lords day But every good Christian must resolve with Ioshua I and my house will serve the Lord chap. 24.15 He thought it not enough for himselfe to be addicted to Gods service unlesse his whole familie also served the Lord. So then none are exempted here from keeping the Sabbath Nullus sexus nulla aetas nulla conditio c. no sex no age no condition is excluded from the observing the Sabbath Gloss. interlin Neither young nor old male or female master or servant Vpon the fifth Commandement 1. Divers Questions and difficulties discussed and explained QUEST I. Whether this precept belong to the first Table 12. HOnour thy father c. Iosephus with some other Hebrewes doe make this fifth Commandement the last of the first Table both to make the number even in both Tables and because mention is made here of Jehovah as in none of the other Commandements of the second Table and because it was fit that as the first table began with our dutie toward God our heavenly Father so it should end with our dutie toward our earthly parents Contra. These are no sufficient reasons for this division of the Commandements 1. For though the foure first Commandements in number answer not the other yet they are in the writing upon the Tables more and conteine a greater space than the other six and better it is to divide the Commandements by the matter referring onely those to the first Table which containe the worship of God than by the number 2. The name Jehovah is expressed in other judiciall and ceremoniall lawes which follow which belong not either to the first or second Table 3. The third reason better sheweth why this Commandement should begin the second Table then end the first 4. And whereas some object that place Rom. 13.9 where the Apostle rehearseth the five Commandements following omitting this as though it belonged not to the second Table the reason of that omission is because the Apostle directly in that place had treated before of the dutie toward the higher Powers and Superiours who are comprehended under the name of parents But our Saviour putteth all out of doubt Matth. 19.19 where he placeth this Commandement last in rehearsing the precepts of the second Table and joyneth it with that generall precept Thou shalt love thy neighbour as thy selfe Calvin QUEST II. Why the precepts of the second Table are said to be like unto the first NOw our Saviour reduceth all the precepts of the second Table to one generall Commandement Thou shalt love thy neighbour as thy selfe and saith it is like unto the first in these respects 1. Because the second Table of the morall law as well as the first hath a preeminence and excellencie above the ceremonials and therefore in regard of this dignitie and prioritie it is like unto the first 2. Because the same kinde of punishment even everlasting death is threatned against every transgression as well of the second as of the first Table 3. In regard of the coherence and dependance which the one hath of the other as the cause and the effect for a man cannot love his brother unlesse he first have the feare of God whose image he reverenceth in his brother
sin neither is it a sinfull act but yet there may bee some blemish and imperfection in the manner seeing our best actions are stained as the Prophet saith All our righteousnesse is 〈◊〉 filthie clouts Isai. 64.4 3. If veniall sin be taken for a small offence wee denie not but that such blemishes are found in matrimoniall duties which are tolerated and covered in mariage according to that excellent saying of Augustine Libidinis voluptas non propter nuptias cadit in culpam sed propter nuptias accipit veniam The pleasure of lusts doth not take blame because of mariage but for mariage sake doth receive pardon Lib. 1. de concupis cap. 15. 4. But mortall or deadly sin in mariage there is none that is in his sense haynous and grievous for if his meaning be that the fleshly desire would extend it selfe to another that is coveteth strange flesh this is not incident unto any act of mariage but is a violating of mariage by adulterous and unchaste thoughts And if there could be any sâ—ch mortall and deadly sin in the duties of mariage what is become of that saying of the Apostle concerning the giving in mariage Hee sinneth not 1 Cor. 7.36 which also may bee understood of the duties of mariage Augustine hath this worthie saying Sicut bono uti malè malum est ita maleâ—ti bene bonum est benè utitur bono continentiam dedicans Deo bono utitur malè continentiam dedicons idolo malo utitur male concupiscentiam relaxans adulteriâ— bene utitur malo concupiscentiam restringâ—â—s connubio As it is evill to use a good thing evill so it is good to use an evill thing well as hee useth a good thing well that dedicateth his continencie unto God hee useth a good thing evill that dedicateth his continencie to an Idoll hee useth an evill thing evill that doth loose the reines of his concupiscence to adulterie he useth an evill thing evill who restraineth his concupiscence to matrimonie August cont Pelag. 1.19 If he doe an evill thing well that limiteth and keepeth his concupiscence within the bounds of mariage hee then cannot sinne mortally V. Confut. Against Tostatus that would not have simple fornication punished by humane lawes AGainst Tostatus here also worthily exception is taken who justifieth this defect and imperfection in humane lawes he meaneth such as are practised among the Romanists which doe not punish simple fornication these are his words Injustissima civilis lex esset qua â—eretrices tolleret That should be a most unjust Civill law which should take away strumpets and punish simple fornication c. Wee will see and examine his reasons 1. Civill lawes are only to restraine such sins whereby justice is violated and injurie done unto another but in fornication there is no act of injustice Non est ibi aliqua persona cui inferatur injuria There is no person there to whom any injurie can bee done Contra. There is a manifold wrong committed in single fornication 1. They offer wrong and dishonour unto Christ in making the members of Christ the members of an harlot 1 Cor. 6.15 2. They injurie themselves in sinning against their owne bodies in defiling and polluting them ibid. vers 18. 3. They doe wrong unto their posteritie bringing upon them the shame of bastardie making them illegitimate and disenabling them to inherit 2. If humane lawes should punish fornication it would give occasion unto adulterie incest Sodomitrie seeing the most in a common-wealth are weake and imperfect and if they were restrained from this smaller vice they would fall into greater enormitieâ— Contra. 1. As though God hath not appointed a remedie against fornication and all other uncleannesse by lawfull matrimonie shall men make themselves wiser than God and seeke to cure one evill by another 2. And thus the divine order is perverted among the Romanists for they restraine mariage and give way unto fornication and therefore it is no marvell if among them such unnaturall lusts doe reigne Bernard well sheweth the reason thereof Tolle de Ecclesia honorabile conjugâ—um c. Take away from the Church honorable matrimonie he saith not take away harlots and brothel houses as Tostatus doth shal ye not replenish it with incestuous persons with concubinaries Sodomiticall vices c. supeâ— Cant. serm 66. 3. Humane lawes are not to forbid all sinnes because Homo legem ponens non potest dare gratiam praeservativam c. because man making a law cannot give preseruing grace to keepe it and this was the cause why Lex Mosis non prohibâ—bat omnia vitia Moses law did not forbid all vices because therein was no grace given or helpe ministred to avoid them therefore some things were permitted among them as to take usurie of the Gentiles to give a bill of divorcement and such like So Tostatus quaest 23. Contra. 1. By this reason humane lawes should forbid no sins because Gods word not mans law giveth grace to abstaine from any sin 2. Neither is there any sin forbidden in the new Testament against the morall law which is not prohibited in the old as it may appeare by our blessed Saviours interpretation of the law Mat. 5. wherein he giveth no new law but only expoundeth the old 3. Though Moses law gave no grace to keepe it yet because it was a Schoolemaster to bring us unto Christ Gal. 3.19 it was fit it should be a perfect law and containe a strict rule of all righteousnesse that men the rather should bee driven unto Christ seeing themselves to come so farre short 4. The toleration of some things among the Israelites for their hardnesse of heart sheweth not a defect in the law but an imperfection in them that could not bee subject to the perfect rule of the law 5. And concerning the punishment of fornication it was not omitted in Moses law for although fornication with one were recompenced with marriage and paying of the dowrie Deut. 22.24 yet if a daughter in Israel did play the whore she was stoned to death ibid. vers 21. And seeing the law saith There shall not bee a whore of the daughters of Israel Deut. 23.17 how dare any defend the tolerating and suffering of whores in a Christian Common-wealth 4. Morall observations 1. Obser. Against shamelesse adulterers that thrust themselves into the Congregation of the Lords people THou shalt not commit adulterie This sin being so haynous in the sight of God whereby both the ordinance of God is perverted and matrimoniall faith mutually given violated and the Temples of the holy Ghost defiled hereby their impudencie unshamefastnesse and profanenesse is evident that being guiltie of this sin dare presume to come into the Lords house to offer themselves to heare the Word to receive the Sacraments or communicate in any other exercise of religion against whom the Prophet thus enveigheth Will you steale murther commit adulterie c. and come and stand before me in this house whereupon my name is called and
40. 3. Those feasts excelled the other in respect of the multitude of sacrifices which were to be offered therein as is prescribed Numb 28.29 4. And in regard of their continuance for two of them the Pasch and feast of Tabernacles continued each of them seven dayes the Pasch held from the 15. day of the first moneth unto the 21. day and the feast of Tabernacles likewise began the 15. day of the seventh moneth and ended the 21. day Pentecost onely hath one day allowed which was the 50. day after the Passeover Levit. 23.16 Tostat. 5. These feasts also were observed in remembrance of three great benefits the Passeover of their deliverance out of Egypt the Pentecost of delivering the Law and the feast of Tabernacles of their preservation in the wildernesse Lyranus QUEST XXXI Of the feast of the Passeover Vers. 15. THou shalt eat unleavened bread 1. This was the feast of the Passeover or of unleavened bread which were not two feasts concurring together as Cyril seemeth to thinke Alia est solemnitas Paschae ilia azymâ—rum licet conjuncta vidiatur c. There was one solemnity of the Pasch another of unleavened bread though they seeme to be joyned together 2. Mention is not here made of the Paschal lambe but only of unleavened bread not as Cajetane thinketh Quia non singulis annis omnes tenerentur ad immotandum agnum Paschalem c. Because all were not bound every yeere to offer a paschall lambe but to eat unleavened bread seven dayes they were bound c. For the contrary appeareth Exod. 12.24 they were bound to keepe the Passeover as an ordinance for ever but the feast hath the denomination of the greater part because they did eat the Passeover but one day but unleavened bread they did eat seven dayes together 3. In this feast they offered a sheafe of the first ripe corne which as Iosephus writeth was done in this manner Siccantes spicarâ—â— manipulum commandentes c. They dried an handfull of eares and so rubbed or bruised them and then offered them lib. 3. Antiquit. QUEST XXXII Why Pentecost is called the feast of the first fruits Vers. 16. THe feast of the harvest of the first fruits of thy labours This is called the feast of first fruits and yet in the feast of the Passeover the first sheafe was offered 1. Quod primi paâ—es nunc offerebantur Deo sicut in fine Paschae primae spiâ—ae c. Because the first bread or loaves of the new fruit was then offered as in the end of the pasch the first eares Cajetan which were not then so ripe to make bread of 2. Or because now they presented the first fruits of all their labours that is of all that they had sowen but before they brought the first fruits of some one kinde of graine onely which was first ripe Tostat. 3. Or then they offered only the first ripe eares as if a man went into the field and espied 〈◊〉 aliquas appropinquantes ad maturitatem aâ—â—e alias some eares hastening to be ripe before the rest them he gathered and offered unto the Lord but now in the feast of Pentecost they brought the first fruits of all Lyran. 4. This feast was celebrated propter benefictum legis data for the benefit of the giving of the Law Lyran. Which was given the 50. day after their going out of Egypt Tostat. And in remembrance ingressionis in terrum promissam of their entrance into the Land of promise when they did first eat of the fruit of the land Theodoret. And it was a signe of the giving of the holy Ghost which descended on the 50. day after the resurrection Lyran. QUEST XXXIII How the feast of Tabernacles is said to be in the end of the yeere Vers. 16. THe feast of gathering in the end of the yeere 1. Oleaster and Tostatus are of opinion that the common account of the yeere began in the seventh moneth when it was thought that the world was created but that upon occasion of the deliverance of the Israelites in the first moneth of the spring that was consecrated to be the first as touching the keeping of their feasts but the former order remained still for the account of civill matters But it is before shewed that the institution of Abib to be the first moneth was rather then revived than of new ordained and that is the more probable opinion that the world was created in the spring and that in remembrance thereof that was counted the first moneth 2. Cajetane saith It is called the end of the yeere in regard of the fruits of the earth which were then all gathered as both grapes and olives not in respect of the season of the yeere for September was the first moneth of the next yeere and so it should rather have beene said in the beginning of the yeere than in the end But seeing the same moneth was both the end of one yeere and the beginning of another it may be said to be in the end of the yeere though in the first moneth of the civill yeere quòd medicùm distat inesse videtur it might be said to be in it though it were distant a little Tostat. So also Lyran. Immediately after the end of the yeere 3. And wee are here to understand the gathering of all the fruits not only come which was before inned and in the barne seeing it was ripe foure moneths before in the feast of Pentecost but all other fruits as wine and olives which were then gathered as Deut. 16.13 Tostat. QUEST XXXIV Which were the three feasts wherein they were to appeare before the Lord. Vers. 17. THree times in the yeere c. 1. The Israelites had divers festivall times in the yeere as beside the continuall and daily sacrifice they had seven other feast dayes every weeke upon the Sabbath every moneth upon the first day thereof the feast of the Pasch and Pentecost and in the seventh moneth they had three more the feast of blowing of Trumpets upon the first day the feast of Reconciliation upon the tenth and of the Tabernacles upon the 15. which continued untill the 21. Thomas Now they are not bound to come together in all these feasts but only at three of them 2. Though it be not expressed here which three feasts they were to goe up in yet it is evident in other places the feast of the Passeover was one Deut. 16.2 they were to offer it in the place which the Lord should chuse and the continuall practice sheweth the same as is evident Luk. 2.41 the parents of our blessed Saviour went up every yeere to the Passeover So in the feast of Pentecost they were all to rejoyce before the Lord they their sonnes and daughters servants and maids Deut. 16.11 3. Onely the question is concerning the third time of their appearing before the Lord which some thinke was at the feast of the blowing of Trumpets in the 1. day of the
seventh moneth and so they continued there during the two other feasts of the Reconciliation in the â—0 day and of Tabernacles which began in the 15. Osiander But here I approve rather Calvins reason Gravin fuisset tam diuturna mora So long abode together at Jerusalem had beene burthensome for the space of three weekes together from the first day of the seventh moneth to the 21. when the feast of Tabernacles ended therefore this third time of their going up was against the feast of the Tabernacles as is evident Deut. 31.10 and that these were the three times in the yeere is directly mentioned Deut. 16.16 These three times in the yeere shall all the males appeare c. Tostat. quaest 25. QUEST XXXV Who were bound to appeare before the Lord whether their servants Vers. 17. SHall all thy men children appeare 1. The women were not bound by this Law to appeare because it was necessary that they should be left at home to attend the domesticall affaires and have a care of the young children yet they might come up voluntarily as Anna the mother of Samuel did and Marie the mother of our blessed Saviour especially those which dwelt neere to Jerusalem 2. Concerning the males Tostatus thinketh that all the males after they were come to yeeres of discretion ascended as Christ being but a child according to the custome of other children went up with his parents But it is more like that none went up under 20. yeere old only those males qui iraâ—sibant sub censum which passed under the account Calvin Some thinke also none above 50. yeeres but that is not like the children might goe up with their parents also but that was not of any necessity And left it might have seemed a dangerous thing to the countrey if all the males together should have beene absent the Lord promiseth that their enemies should not desire their land in the meane time while they appeared before the Lord Exod. 34.24 3. Neither were the males of their owne children only bound to goe up but their servants also as is expresly mentioned Deut. 16.12 that their sonne daughter servant and maid should rejoyce with them before the Lord. Of their Hebrew servants there was no question because they were of the same profession and they were but their servants for a time And concerning other servants bought with their money they were to circumcise them and then they were to eat of the Passeover Exod. 12.44 Now if they were circumcised they were thereby bound to keepe the whole Law as the Apostle sheweth Galath 5.3 And seeing they also were to eat the Passeover which could not be offered but before the Lord Deut. 16.2 they were also necessarily to appeare before the Lord. 4. But if all their servants were bound to goe up with them thrice in the yeere and that from the furthest parts of the land this would seeme to have beene a great prejudice to their masters and an hindrance to their businesse to spare their servants so long Lyranus and Tostatus here answer that they which dwelt farre off were dispensed withall and it was sufficient for them to come up only once in the yeere at the Passeover But no such dispensation is extant in the Law I rather insist upon that other answer of Tostatus that damna animae plus vitanda sunt quà m damna corporis the detriment of the soule is more to be shunned than the detriment of the body Therefore seeing their appearing before the Lord concerned the health of their soules all worldly respects ought to give place unto it and the Commandement of God was to be preferred before all Tostat. quaest 26. QUEST XXXVI To what end the people were commanded to meet together THis generall meeting of all Israel thrice in a yeere before the Lord was profitable for divers ends 1. Ad concordiam religionis doctrinae conservandam c. To keepe and preserve concord and unity in doctrine and religion Simler for if they might have sacrificed where they would the people might soone have declined and fallen to strange worship 2. Ingenti multitudinis concursu alii alios incitabant c. By this concurse of the multitude one helped to stirre up and provoke another to the more cheerefull setting forth of the praise of God Gallas 3. It was effectuall also Ad coalitionem animorum c. For the knitting together of their hearts and mindes the maintaining of love and charity among them Marbach 4. Solemnia festa angustiora fieri tanto conventu The solemne feast dayes by this company of the people were thereby more adorned and set forth 5. And this was a figure also of Christ that as they had but one Sanctuary one Altar on high Priest so Christus est unicus servator Christ is our onely Saviour and high Priest Simler QUEST XXXVII Why the people were not to appeare empty before the Lord. Vers. 15. NOne shall appeare before me emptie 1. Though this precept be annexed here to the solemnity of the Passeover yet it is to be referred not only to that feast as Tostatus seemeth to take it but to all the rest of the three Cajetane Gallas 2. Some understand it thus that none should appeare empty or in vaine before the Lord but they should receive some blessing at his hand but it is plaine Deut. 16.17 that it is meant of such gifts and oblations as they should bring with them to offer before the Lord Simler 3. Which offerings and oblations served for the repairing of the Temple and the maintaining of the Levites and for other such uses belonging to the service of God Simler 4. This presenting of gifts unto the Lord was to testifie their thankfull minde Non enim satis erat verbis gratitudinem testificari For it was not sufficient in words only to testifie their thankfulnesse Gallas And to this end they did it ut personarum rerum fiat Deo oblatio qui dat personas res omnes that they might offer unto God as well their substance as their persons who giveth all both the persons and all things beside Cajetane 5. Though we are not bound unto this Law seeing it is abolished veritas tamen aâ—uos pertinet yet the truth thereof belongeth unto us Gallas that if wee have money or any other substance we should first releeve the poore tunc demum Deo preces fundamus and then offer our prayers unto God Saltem animam non à boâ—is operibus vacuam Deo offeramus c. At the least we should not present our soule unto God empty and void of good workes Theodoret. To the same purpose Chrysostome idcircò pauperes ante fores sunt ut nemo vacuus ingrediatur c. intras ut misericordiam consequaris prior ipse miserere c. Therefore the poore stand at the Church doore that none should goe in empty thou encrest to obtaine mercy first shew mercy thy selfe c. Gregorie applieth it to
but fifteene cubits and he saith further Latera fuisse obliqua that the sides went aslope Oleaster also is deceived who thinketh that as twenty cubits and foure postes are allowed for the East gate or entrance so fifteene cubits and three postes are allotted of each side for the North and South-gate or entrance whereas mention is made but of one gate of the court vers 16. and beside all this from vers 14. belongeth to the description of the East end the other three sides the South North and West are made an end of before 3. Now this gate was unlike the other both for the breadth it was twenty cubits broad the gate of the Tabernacle was but ten so that the whole Tabernacle might be seene and discerned of one standing in the gate of the court It was also unlike for the hangings for this was neither so plaine all of one colour as the hangings of the court it differed from them both in matter and forme they were only made of fine twined linen this of blew silke purple skarlet beside Cajetan Neither yet was it so curious as the curtaines of the Tabernacle which were wrought with Cherubims so was not this Tostat. qu. 27. It was set forth with divers kindes of pictures of flowers trees knots exceptis animantium formis the formes and shapes of living creatures only excepted Iosephus QUEST XVII Whether any of the lay people were admitted into the outward court THe outward court being thus described somewhat must be added concerning the use thereof 1. Some thinke that the Levites only were admitted to come into this court as the Priests of the second sort only went into the holy place and the high Priest only into the most holy place thus thinketh Ribera who would seeme to prove it by that place Exod. 40.8 because Moses is bid to hang up the hanging or vaile at the court gate which was made twenty cubits wide that the people might see the whole Tabernacle and not desire to come neere it But this place proveth no such thing it followeth not because a vaile was hung before the gate that therefore none of the people might come in the doore or entrance was made so wide that the people might not onely see the Tabernacle but it was so large because many were to enter that way and as Cajetane conjectureth it being twenty cubits wide it had quinque aditus in ingressu five passages in the entrance one betweene every two postes 2. Lippoman seemeth to be of the same opinion that none but of the tribe of Levi were suffered to enter Quâ— haberent tam Tabernaculum quà m Sacerdotes cum Levitis in majori reverentia That they might have the Tabernacle and the Priests with the Levites in greater reverence But herein consisted rather the reverence to be shewed toward the Levites and Priests that they onely were appointed to minister before the Lord and to present the peoples offerings unto God and the like reverent estimation also they had of the Tabernacle that although they might see it and come neere it yet they might not enter into it 3. I rather thinke then with Tostatus that the people which came to offer were admitted into the court which was made so large Vt ipsi offerentes haberent locum in quo starent tempore sacrificiorum that the offerers might have a place to stand in in the time of their sacrificeâ— quaest 8. And that the people might come into this outward court it may thus further be proved 1 Deut. 12.18 it is said Thou shalt â—at it before the Lord thy God in the place which the Lord thy God shall chuse thou thy sonnes and thy daughters c. This eating and standing before the Lord was coram Altari before the Altar as Tostatus well interpreteth 2. The people are commanded to bring their offerings and present them at the doore of the Tabernacle of the Congregation to the Priest Levit. 17.5 but they could not come to the doore of the Tabernacle but first they must enter into the court 3. This also appeareth by the practice of the people afterward 1 Sam. 1.9 Anna is said to have prayed before the Lord and Eli was not farre off sitting upon a stoole by one of the posts of the Temple which is like to have beene one of the postes or pillars of the outward court David also alludeth to this use and practice saying One day in thy courts is better than a thousand elsewhere Psalm 84.10 Neither was David only privileged to enter into Gods courts but hee speaketh in generall of all the faithfull and true worshippers Blessed is he whom thâ—â— chusest and causest to come to thee he shall dwell in thy courts which as Lippoman himselfe expoundeth is Membrum erit Ecclesiae tuae he shall be a member of thy Church 4. Beda also having reference unto this entrance and ingresse of the people into the court thus applieth it Atrium Tabernaculi exterius inciptentium rudimeâ—ta demonstrat c. The outward court of the Tabernacle doth shew the condition of those which are beginners and newly entred into Gods Church Therefore Iunius judgement is here to be approved who thinketh that although afterward the courts were divided of the Levites apart and of the people apart and of the women by themselves yet in this Ambâ—latoria republica unum fuit atrium commuâ—e walking common-wealth as it were of the Israelites there was one common court for all So also Simlerus Populus in hoc ingrediebatur Into this outward court the people came c. QUEST XVIII Whether all the instruments of the Tabernacle were of brasse Vers. 19. ALL the vessels of the Tabernacle c. and all the pins thereof shall bee of brasse 1. Tostatus thinketh that some vessels belonging to the service of the outward court as for the ministry of the Altar were of gold as the bowles and goblets which were set upon the table of shew-bread which they used in the drinke-offerings And hee further is of opinion that some vessels of brasse served for the use of the inward Tabernacle as the fire pans which they carried fire in unto the Altar of incense But it is not like seeing such a curious distinction is made betweene the vessels of the Tabernacle and the vessels of the outward court that the one should be of gold the other of brasse and that the Ministers of both places were distinct for the Levites came not into the Tabernacle but ministred in the outward court It is like also that the vessels were appointed to their severall places and services that neither the brasen vessels were carried into the Tabernacle nor the gold vessels used abroad in the outward court 2. Some other thinke that all the vessels and instruments whatsoever belonging to the setting up or taking downe of the Tabernacle as the hammers mattockes spades were of brasse Lyran. Iun. But to what end then served the iron which afterward was consecrated
feasts were celebriora more solemne and kept with greater majesty 6. Hereby also Christ and his Church was prefigured that in him there should be but one shepheard and one sheepfold he should be the only Priest and Mediatour and he should prescribe one Faith one Baptisme Simler See more hereof quest 36. chap. 23. QUEST XLIV Who were bound to goe up to the feasts NOw whereas the males only were to appeare before the Lord 1. The women are excepted because they were unfit both in respect of their domesticall businesse which was to be cared for in the absence of their husbands as also for that they might be often letted by giving sucke or being with child and they were not in regard of the tendernesse of their sex to take so long a journey And yet devout women specially when they dwelt not farre off from the place of the Sanctuary did use to goe up as Anna the mother of Samuel and the Virgin Marie Tostat. quaest 22. 2. As for their servants the men were bound to goe up as well as their masters there was one Law for both the maids also sometime went up with their masters but they were not bound as Deut. 12.18 and chap. 16.14 both they their sonne daughter servant maid were to rejoyce before the Lord in their solemne feasts 3. Neither were all the males bound to go up as the children which were not able to goe nor yet were of discretion to understand what they there heard or saw done Tostatus ibid. 4. Neither were the male children bound to goe up as soone as they began to be of discretion as Tostatus giveth instance of our blessed Saviour who at twelve yeeres old went up with his mother for both that example was extraordinary no childe at those yeeres was to be compared unto Christ and beside when such children went up with their parents it was voluntary not exacted by Law 5. Wherefore such males must be understood qui sub censum transibant which passed under the summe or account who were under twenty Calvin and exceeded not fifty as the Hebrewes thinke Simlerus QUEST XLV Whether all the males were bound every yeere to goe up thrice to the Sanctuarie Vers. 24. I Will cast out the nations before thee 1. Here the Lord prevenâ—â—th an objection the people being required thrice in a yeere to goe up to the Sanctuary might have doubted that their enemies might have taken advantage of their absence and so have invaded them the Lord therefore biddeth them to be secure for that matter for he would cast out their enemies before them and so worke that they should not desire their land and therefore they should not be afraid to goe up to appeare before the Lord Gallasius 2. Some thinke that this Law of appearing thrice in a yeere before the Lord did not binde but untill such time as their borders were enlarged quando secura universa regio futura erat when the whole land should be quiet Cajetane Which Calvin thinketh was not till God having subdued all his enemies Sanctuarium suum locavit in Sion had placed his Sanctuary in Sion c. But this is not like that the people kept not this Law till David and Salomons time for they were commanded to observe all the Lawes and ordinances when they were come into the land of rest Deut. 12.9 So that by inlarging of their coasts is not meant the making of them larger but the planting of them in the land of Canaan Tostat. qu. 22. 3. Some thinke that this never happened unto the Jewes according to the letter that all their enemies were subdued unto them and therefore in futura vitae complebitur it shall be fulfilled in the next life Gloss. interlin But if this had never beene performed how should the people have beene incouraged by this promise to goe up thrice in a yeere True it is that there were some Canaanites still dwelling among them yet were the nations of them destroyed though not every particular one of the nation 4. Some are of opinion that this promise was made with a condition if they did then endevour to keepe their bounds and set watchmen and garrisons in their borders that then the Lord would protect them that the rest of the males might safely goe up Ex Lippom. But when should those males which kept the garrisons have gone up they could not then observe this Law to goe up thrice in a yeere 5. Some thinke that every third yeere only they which dwelt farthest off came up to the Sanctuary and two yeeres they were free because mention is made of tithes to be laid up in the end of three yeeres Deut. 14.29 But that must be understood of another tenth part beside that which was to be paid yeerely vers 22. which they were yeerely to eat before the Lord vers 23. and therefore that cannot stand that every third yeere only they were bound to goe up 6. Tostatus his opinion is because it was both chargeable for them to goe thrice and come thrice that is six times in all in a yeere and they in that time lost their labour at home and beside in the space of six moneths betweene the sixth and seventh moneths wherein all these three principall feasts were observed these six journeyes fell out and within one moneth after their returne from the Passeover they were to come up againe to the feast of the Pentecost He thinketh therefore that they only which dwelt neere hand came up thrice in the yeere they which were further off only went up once in the feast of the Passeover and in the seventh yeere of remission twice in the said feast and at the feast of Tabernacles when they were to heare the Law read unto them Deut. 31.12 quast 21. Contra. 1. The words of the precept are generall Three times in a yeere shall all the males appeare before the Lord Deut. 16.16 there are none excepted 2. Yea speciall order is taken for them which dwelt farre off that they might turne their offering into money Deut. 14.25 and every yeere they were to give the tithe of their increase and eat it before the Lord. 7. Wherefore the truer opinion is that all the males which were appointed to come up ascended thrice every yeere whereupon it is evident non tam longam vel latam fuisse promissionis terram c. that the land of Promise was not so long and large that in the space of foure moneths or at the most six they could come and go thrice to Jerusalem Lippom. For as Hierom writeth the land of Canaan was not above an hundred and sixty miles long and sixty miles broad allow then the furthest part of the land to be an hundred and twenty miles from the Sanctuary For wee must not imagine that it was placed in the utmost coasts it would aske them but a seven nights journey to the Tabernacle and as much homeward that is six weekes in the yeere somewhat above the
be proved 2. That hee was set over the whole Church of Christ is but a friers dreame all the Apostles were in equall commission and all were sent immediately of Christ to preach the Gospell a◠my father sent me so send I you Ioh. 20.21 that charge of our Saviour pasce oves feed my sheepe will not beare such universall jurisdiction for neither all Christs sheepe are committed only to Peter and feeding signifieth not ruling or commanding but teaching and instructing a duty Saint Peter himselfe being Judge common to all pastors and presbyters feed the flock c. 1 Peter 5.2 3. Neither is it true that Saint Peter first preached to the Gentles 1. for Saint Paul was converted Act. 9. before Peter saw that vision Act. 10. who immediately upon his conversion preached to the Gentiles in Arabia and Damascus Galath 1.15 16 17. 2. Saint Peter indeed was both the first and last that was resolved by vision of the calling of the Gentiles but Saint Paul was sure thereof before by revelation and communicated not with Peter about his vision before he preached to the Gentiles Galath ibid. 3. Neither is it true that Cornelius family was the first that was called among the Gentiles for Andronicus and Iunia were in Christ before Paul Rom. 16.7 who was converted before Cornelius was called 4. Though the priority of preaching to the Gentiles were yeelded to Peter yet the superiority goeth not together with it 5. Lastly all this being presupposed yet it is but a simple argument that is grounded upon types and figures as this is for Saint Peters supremacy out of this place 2. Confut. Marriage cannot be contracted by Proctors betweene the parties being absent Vers. 4. TAke a wife to my sonne Thomas Anglicus by this president would authorise the marriage of parties absent by messengers and proctors going betweene them in 24. c. Genes But no such thing can be hence gathered for Abrahams servant did not conclude the marriage betweene Rebecca and Isaack but only procured the espousals and promise of marriage which was not fully contracted and concluded till they both met and then the text saith he tooke Rebeccah and she was his wife v. 67. Perer. 3. Confut. Against the invocation of Angels Vers. 42. O Lord the God of my master Abraham though Abraham had said to his servant that the Angell of God should goe before him v. 7. yet the servant prayeth not to this Angell that was appointed to be the president of his journey but he only directeth his prayer unto God as the scripture biddeth Thou shalt worship the Lord thy God and him only shalt thou serve Matth. 4.10 6. Places of Morall observation 1. Observ. Not to sweare rashly Vers. 5. ANd the servant said what if the woman will not come c. The servant is very cautelous and circumspect in taking his oath lest he should binde himselfe to any inconvenience by his oath he casteth all doubts afore and desireth to have the matter explaned to the which hee sweareth Muscul. so ought wee to bee well advised in taking of an oath which the Prophet calleth swearing in judgement Ierem. 4.2 2. Observ. Our countrey not to be hated for some abuses therein Vers. 4. THou shalt goe unto my countrey c. Abraham hateth not his countrey though hee knew the same to be addicted to Idolatry As many doe in these daies who being runnagates from their countrey for superstition rather than religion have practised the subversion of Prince and countrey by forrein invasion Muscul. 3. Observ. All our affaires must begin with prayer Vers. 12. HEe said O Lord God of my master c. This servant commending the successe of his businesse and journey by prayer unto God doth teach us to begin all our actions and enterprises with prayer as the Apostle saith I will that men pray every where lifting up pure hands c. 4. Observ. A faithfull prayer hath present effect Vers. 15. YEt he had left speaking Rebecca came Thus the Lord gave present audience to the prayer of his servant as appeareth by the immediate effect thereof According to the saying of the Prophet before they call will I answer and while they speake I will heare Isay 65.24 Mercer So the Angell said to Daniel In the beginning of thy supplication the commandement came forth Dan. 9.23 as soone as he beganne to pray the Lord heard him 5. Observ. Children must not be brought up delicately Vers. 16. SHe went downe and filled her pitcher c. Rebeccah was trained up by her mother to doe domesticall and houshold works she was not brought up delicately even shee that was appointed to be the mother of Patriarks Prophets Kings had this simple and hard education which may be a lesson to fathers and masters not to bring up their children and servants delicately or wantonly but to bring them to labour in their youth and children and servants may here learne obedience not to thinke scorne to doe such homely services which their parents and masters shall thinke good to require of them Musculus 6. Observ. It is lawfull sometime to conceale part of the truth Vers. 39. WHat if the woman will not follow me Here the servant leaveth out in his discretion Abrahams charge given him Beware that thou bring not my sonne thither againe vers 6. as also other speeches of his master As the Lord that tooke me from my fathers house c. for these speeches would have but further offended them as though Abraham had held them to be a forlorne and wicked people that he counted it a benefit that God called him out from them and would by no meanes that his sonne should returne thither Mercer Muscul. We learne then that every truth in all places and upon all occasions is not to be uttered as Ieremy thereunto moved by the King concealed the chiefe matter wherein the King communed with him and telleth the Princes what he thought good to impart unto them Ierem. 38.27 THE SECOND TOME OR PART OF GENESIS Containing THE HISTORIE OF THE THREE PATRIARKS ISAACK IACOB AND IOSEPH divided into two Bookes The first of Isaack and Jacob the second of Ioseph HEB. 11.20 21. 20. By faith Isaack blessed Iacob and Esau concerning things to come 21. By faith Iacob when he was a dying blessed both the sonnes of Ioseph c. AMBROS Officior lib. 1. Quid sapientius sancto Iacob qui Deum vidit facie ad faciem quid justius qui ea quae acquiserat cum fratre divisit quid fortius qui cum Deo luctatus est quid modestius qui filiae injuriam mallet praetexere conjugio quam vindicare What was wiser than holy Iacob who saw God face to face what more just who what he had gotten parted with his brother what stronger than him who did wrestle with God what more modest who had rather right his daughters wrong with marriage than revenge it VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by