they are done So then Moses hands became steadie afterwards being supported and so the constancie of the gesture of the bodie did rebound upon the affection of the soule which in like manner continued constant and fervent 6. Rupertus mysticall application is not here to be rejected Moses manus graves erant Moses hands were heavie because the law could bring nothing to perfection QUEST XVII Of the supporting and bearing up of Moses hands Vers. 12. ANd they tooke a stone and put it under him c. 1. Moses was both wayes wearied both in standing so long and in holding up his hands all that while therefore they provide both wayes for his infirmitie and weaknesse they put under a stone for him to sit upon and of each side held up his hands Tostat. 2. As they supported and bare up his hands so no doubt they joyned with him in their earnest prayers and desires unto God Quum manus ejus attollerent mentes etiam habebant ad Deum erectas As they lift up his hands so also they had their minds erected unto God Calvin 3. His hands are said to be steadie to the going downe of the sunne not that then they began to be faint but then the battell being ended and the victorie obtained there was no need for him any longer to hold up his hands 4. Divers allegories are made of this place as that Moses hands that is the precepts of the law are heavie but that by Aaron who signifieth Christ and Hur that is the holy Ghost they are made easie and light Ferus Some by Moses and Hur understand the two Testaments upon the which our prayer must relie Some againe thus allegorize Aarrn they say signifieth montanus hillie and Hur fire so two things support our prayer high and heavenly meditation and fervent charitie Lyran. But Chur signifieth white V◠light or fire and beside the false etymologie these allegories are too curious and somewhat farre fetcht 5. But Rupertus mysticall application may be received who by this stone understandeth the grace of the Gospell In quasederet Moses id est lex adimpleretur whereon Moses sate that is the law was fulfilled And this morall accommodation also is very fit that by Aaron and Hur all godly Ministers may learne Quomodo se mutuò animare debeant incitare ad preces How they ought to animate and stirre up one another unto prayer Marbach QUEST XVIII What this Amalek was and of whom descended Vers. 13. IOshua discomfited Amalek and his people 1. Strabo hath this opinion that this Amalek the father of the Amalekites should bee descended of Ismael Lyranus and Tostatus would convince him of errour herein because the young man which came running to David and confessed that hee had killed Saul said he was an Amalekite and yet he is generally held to have beene the sonne of Doeg that was an Edomite But this were to prove a thing more certaine by that which is uncertaine for it is evident and certaine out of the Scripture that Amalek the sonne of Eliphaz came of Esau Gen. 36. and whether that young man were the sonne of Doeg is uncertaine 2. Where it is said Amalek and his people Tostatus doth much busie himselfe to shew that this could not be Amalek the sonne of Eliphaz for then he must have beene above 260. yeare old for the time of the sojourning of Israel in Egypt was 215. yeare and when Iacob descended thither he was an 130. yeare old about whose 80. yeare Amalek might be borne and so he resolveth that this was not that Amalek but another of that name descended of that race Tostat. quast 7. in Exod. But all this labour might have beene well spared for by Amalek not any one person but the whole nation of the Amalekites is understood as Israel is usually in Scripture taken for the Israelites and his people were those which ayded and assisted them Vatab. As Iosephus sheweth how the King of Amalek sent unto other nations and that they combined themselves together against Israel 3. Thus we see how this victorie was atchieved First and principally by God the Author and cause thereof then the meanes were of two sorts partly spirituall by the earnest prayer of Moses partly externall by Ioshuas sword Simler And here began the prophecie to take place concerning Iacob and Esau The elder shall serve the younger Borrh. QUEST XIX What booke this was wherein Moses is commanded to write this storie Vers. 14. WRite this for a remembrance in the booke 1. Tostatus thinketh that this was some speciall booke beside this present storie and namely that which is called the booke of Iashar or the Righteous which is mentioned Iosh. 10. and that many things were written in that booke by way of prophecie which booke was written by Moses but is now lost because when that Heretikes had corrupted this booke the ancient Church neglected it and had no care of it lest in receiving the Verities in that booke they should together have received their Falsities and Heresies Tostat. quast 7. in Exod. Contra. 1. That this booke of Iashar was written by Moses it is not like seeing mention is made thereof in Davids time 2 Sam. 1.18 for if all those stories had beene prophetically set downe in that booke aforehand what needed those severall historicall books of Scripture to have beene written afterward 2. Neither had that beene a good reason to reject that booke because it had beene corrupted for so some bookes of canonicall Scripture also should have beene laid aside which some Heretikes corrupt fingers have beene medling with 3. This booke of Iashar therefore was none other than a Chronicle of the acts and gestes of the people of God which booke is now lost as divers other historicall books Iun. 4. Tostatus addeth further that this booke of Iashar was the same booke which is called the booke of the battels of the Lord Numb 21.14 which was not that booke of Numbers for there is a confirmation of those things then presently done by a former book which prophetically described those warres But it is no good argument thus to reason the booke of the battels of the Lord is not the booke of Numbers therefore it is that other booke of Iashar some thinke it was the booke of Judges Genevens Some a booke now missing the Scriptures now extant being sufficient Osiander The best answer is that the word sepher signifieth as well a rehearsall as a booke as it is taken Matth. 1.1 The booke of the generation of Iesus Christ. The meaning then is that when the battels of the Lord are rehearsed these also shall be spoken of which by Gods providence the Amorites made against Moab preparing an inheritance for the children of Israel who were forbidden to deale directly against Moab Iun. Numb 21. annot 8. 5. Wherefore the booke wherein Moses did make a memoriall of this thing was no other than this present historie of Exodus and
is not to play the Jew but a Christian may as lawfully doe it as to sweare upon the Gospels or any other part of the divine Scriptures 2. Dare favorem errori Iudaeorum c. To give way or shew favour unto the errour of Jewes is sinne but a Christian swearing upon the Thora should give way unto the Jewish errour Ergo. Answ. To sweare upon the Thora where any scandall or offence may grow unto the weake or any occasion of hardning to the Jew it is unlawfull yet this sheweth not but that where no such danger is simply so to take an oath is not unlawfull 3. To make this a lawfull act then for a Christian to take an oath upon the Jewes Thora these things must be considered 1. If he sweare upon it not as upon any other booke of the same contents that is comprehending the five bookes of Moses but as it is a monument of the Jewes bound up in silke and laid up in their Synagogue so is it not lawfull because to be addicted to such superstitious observations is sinne 2. Though there be no difference betweene their Thorah which is written in Hebrew and our Pentateuch in Latine or English in respect of the substance but one indifferently may lay his hand upon the one or the other for there is no difference of languages before God yet if a man make difference in his owne opinion thinking the one not as lawfull as the other herein he should offend doing against his owne conscience 3. Or if an Hebrew should require a Christian to sweaâ—e upon his Thorah rather than upon the Gospels it were not lawfull for hereby we should confirme him in his errour 4. Or if one Christian should require another to sweaâ—e rather upon the Jewish Thorah than upon the Gospels it were not safe so â—o doe because such an one giveth occasion of suspition that he doth not firmely and stedfastly beleeve the contents of the Gospell 5. But if a Christian of himselfe without any such motion made by another doe willingly take his oath upon the Thorah either of necessity because there is no other booke of Scripture present or because he maketh no difference betweene one booke of Scripture and another he may doe it lawfully so it be done without offence unto others Sic Tostat. quaest 16. QUEST XXIX That it is not lawfull for a Christian to sweare upon the Turkes Alcaron or Mahomets thigh nor for a Turke himselfe BUt though a Christian may sweare upon the Jewes Thora the former considerations being observed yet is it altogether unlawfull for him to sweare either upon Mahomets thigh which is kept as an holy relique among the Saracens and Turkes or upon their Alcaron 1. The first is evident because this being a morall precept to sweare by the name of God only and not by the name of any strange gods bindeth all beleeving people for ever now to sweare by Mahomets thigh is to sweare by a strange god and therefore it is unlawfull as well for the Jew as the Christian to take such an oath seeing they are both bound to keepe the morall precepts and Commandements Tostat quaest 19. 2. The other also is unlawfull as it may thus be shewed for an oath is made three wayes either 〈◊〉 God alone without any other externall signe or symboll which is a lawfull and sufficient oath or by the creature alone which is an unlawfull oath for so the glory which is onely due unto God should be given unto the creature or by God and some creature together with reference unto God as when in taking an oath the hand is laid upon a booke But such a creature is used as an externall symboll in an oath as in quo nihil est mendacii wherein there is no lye and it must immediat è nos ducere in cognitionem Dei bring us immediatly to the knowledge of God therefore we lay not our hand upon a stone because it hath no instruction in it as a booke hath But the Gospell hath both these properties there is no falsehood or untruth in it and it doth bring us immediatly and directly to the knowledge of God The Turkes Alcaron hath neither for both it containeth many falsehoods fables and untruths and it can never bring us to the knowledge of the true God having many errours in it So then a Christian taking his oath upon the Alcaron thereby should confesse all to be true which is there contained and so blaspheme God and beside give great offence unto Christians and so secondly his brethren therefore it were better for a Christian to chuse rather to dye than to take such a blasphemous oath Tostat. qu. 20. The like judgement is to be given of the Jewes Talmud which containeth many fables and blasphemies against Christ. And for the same reasons before alleaged even a Turke or Saracen sinneth in taking an oath upon Mahomets thigh though he directly make it not God because he useth such an unholy superstitious and abominable thing in taking of a sacred oath likewise he offendeth in swearing upon his Alcaron which containeth abominable lies and the same most pernicious even concerning the end of all our happinesse in blessednesse in the next world which their Alcaron placeth and maketh to consist in the carnall pleasures of eating and drinking and the use of women Tostat. quaest 21 22. QUEST XXX Why three feasts are only named wherein they had more Vers. 14. THree times thou shalt keepe a feast unto mee in the yeere 1. They had divers other festivall dayes beside these three which are here named the Pasch called the feast of unleavened bread Pentecost named the feast of first fruits and the feast of Tabernacles called here the feast of gathering fruits in the end of the yeere which said three feasts are not named because they were more strictly observed than the rest for the Sabbath was more straitly kept wherein it was not lawfull to kindle a fire Exod. 35.3 nor consequently to doe any worke about preparing of their meat neither in the feast of reconliation was it lawfull to doe any worke at all Levit. 23.28 whereas in other feasts only servile workes are forbidden and in the feast of the Passeover such workes as were about their meat and drinke were permitted Exod. 12.16 But therefore are these three feasts named because in them onely the people were bound to come up before the Lord. 2. And these three were speciall feasts above the rest for these causes 1. Because in them onely the people were required to appeare before the Lord. 2. Speciall oblations were offered in these feasts In the Passeover was offered a sheafe of the first fruits Levit. 23.10 in the feast of Pentecost they presented the first fruits of their wheat harvest faire flower baken with leaven Levit. 23.17 And in the feast of Tabernacles they were commanded to make them boothes of boughes ibid vers 40. 3. Those feasts excelled the other in respect of the
but trusting to Gods long suffering hoped that it should not be so for it is evident Genes 6. that beside this speciall point of incredulity the old world was in many other sinnes outragious the earth was filled with cruelty vers 11. and in that they gave no credit to Noah Gods Prophet therein they were incredulous against God as our Saviour saith of his Apostles he that heareth you heareth me and he that despiseth you despiseth me Luk. 10.16 4. Their opinion also is to be refused which thinke that though the wicked of the old world were condemned to hell yet they might be redeemed from thence by the descension of Christ who is said by S. Peter to have preached to the spirits in prison which sometime were disobedient at which time also some have fabled that Plato at the preaching of Christ in hell beleeved and that divers others have been delivered from hell as the soule of Falconilla by the prayer of S. Tacla and of Trajanus the Emperour at the intercession of Gregory But these imaginations are contrary to the Scriptures for out of hell is no redemption as Abraham said to the rich man They which would goe from hence to you cannot neither can they come from thence to us Luk. 16.26 And hell is thus described Where their worme dieth not and the fire never goeth out Mark 9.46 the worme of the conscience in everlasting fire shall torment the wicked that oration which goeth under the name of Damascene is confessed by Bellarmine to be none of his and that place of S. Peter hath no such meaning as even now shall appeare 5. Neither is their conceit any thing worth who thinke that some of them which perished in the floud did repent them before they died and so went not to hell but to purgatory from whence they were delivered by Christs descending thither according to that saying of Peter but was quickned in the spirit by the which he went and preached to the spirits in prison which were in time passed disobedient c. But this place in Augustines opinion cannot be understood of the descending of Christs soule into hell 1. Augustine objecteth that Christ cannot be said to be quickned or made alive in his spirit that is his soule because it was not subject to death And therefore by the spirit he truly understandeth the divine power of Christ whereby hee preached in Noah 2. If there be preaching in hell then it will follow that there is a Church there and repentance and conversion of soules 3. The Apostle speaketh onely of such as were disobedient but they were not delivered by Christ. 4. It cannot be shewed in all the Scripture where the receptacle of the soules of the faithfull and beleevers is called a prison 6. Wherefore our opinion is that all those which were disobedient and incredulous in the dayes of Noah were first destroyed in their bodies in the floud and after in their soules perished everlastingly but from this number both infants must be excepted such as were of the sonnes of God who are not capable of faith and obedience and therefore were neither unfaithfull nor disobedient and such also as were ignorant of the preaching of Noah and framing of the Arke Of these God might have mercy The rest continuing still in unbeleefe everlastingly perished For it is not like that they which by the space of an hundred and twenty yeares would not repent but remained obstinate would relent in the instant of the floud Herein therefore we refuse not the judgement and reason of Rupertus Primo ulâ—imo judicio soli reprobi condemnantur soli electi servantur isto medio nec soli elects conservantur nec soli reprobi suffocantur In the first judgement when the Angels fell and the last onely the reprobates shall be censâ—red the elect saved but in this judgement comming betweene neither the Elect onely were prâ—served in the Arke for there was Cham accursed of his father nor the reprobate onely suffocated in the waters And hereunto agreeth S. Peters comparison that resembleth baptisme to the Arke 1 Pet. 3.21 but all dying without baptisme are not damned neither is it to be supposed they were all reprobates which died without the Arke QVEST. XVI Of what manner the Arke was made Vers. 14. MAke an Arke of Pine trees 1. Some thinke that no certaine kinde of wood is expressed but generally the matter whereof the whole Arke should be made which was not one kinde of wood but divers Perer. 2. But some take it for squared wood as the 70. 3. Some for wood pitched pro lignis bituminatis Hierom. tradit in Genes 4. Some for the Pine or Pitch tree because from the word gopher here used seemeth to be derived gaphrith taken for brimstone Gen. 19. sic Oleaster for gaphrith brimstone is digged out of the earth pitch which commeth from the tree hath another name it is called copher 5. Some thinke the Arke was made of the Firre tree which is the highest and straitest of all other or the Cypresse tree because of the continuance 6. But it is most like to be the Cedar as the Thargum readeth which is commended in Scripture for the height and therefore is called the Cedars of God Psal. 104.16 and beside it is most durable Plinie maketh mention of Cedar beames in the Temple of Apollo at Utica which continued from the first foundation untill his time almost 1200. yeares 7. Neither need it be doubted where Noah should have timber of sufficient length to serve for the breadth of the Arke for Plinie reporteth of a beame of the Larix tree in Tiberius reigne seene at Rome an 120. foot long and of a Cyprus tree 120. foot long He maketh mention also of the Indian trees to be so high that unneath an arrow cannot be shot over them Ex Perer. QVEST. XVII Of the measure of the Arke Vers. 15. THis length of the Arke shall be 300. cubits The Arke was six times so long as broad and ten times so long as high after the proportion of mans body as Augustine well writeth for the length of mans body from the crowne to the foot is six times the breadth from one side to another and ten times the thicknesse from the backe to the chest But many have doubted that the Arke being described to be no larger was not sufficient to containe all the beasts with their severall food and Apelles the disciple of wicked Marcion tooke occasion hereby to cavill at the whole story But this doubt may easily be removed 1. Yet we are neither forced with Origen to make of one cubit six which he calleth a Geometricall cubit for neither is there any such cubit in use which in length containeth six ordinary cubits neither doth the Scripture in other places reckon according to such cubits for whereas the Altar is prescribed to be made five cubits long three cubits high Exod. 27.
Let the iniquity of his fathers come into remembrance in thy fight 3. If in the meane time the wicked father beget a sonne that seeth his fathers sins c. and repenteth he shall not die in his fathers iniquity Ezek. 18.14.17 As the sonnes of Core died not with their rebellious father Numb 26.10 4. And it is just that God should visit to the third and fourth generation because by the course of nature so long the father may live to see his sinne punished in his posterity and the children so long may have the evill example of their parents in their eyes for whose sins they are said to bee punished though they have made them their owne by imitation because their parents were authors and by their example perswaders and in their owne persons beginners of that sinne 5. Neither for Idolatry onely is the iniquity of the parents visited in their children as Rabbi Moses thinketh but for other sinnes also as here Chams prophanenesse and rebellion toward his father is punished in Canaan 6. Neither are the children guilty of their parents sinnes only by imitation in doing the like but if they continue in other great sinnes though not the same as when the people were plagued because David had numbred the people though therein David was the greatest offender yet they had deserved diversly by their other sinnes to bee punished or if the children though they committed not the same sinnes yet doe winke at them and suffer them by silence and reprove them not as Elie was accessary to his sonnes sinnes because he held his peace as Augustine well saith quamvis bonis vita malorum displiceat c. although the life of the wicked displease the righteous and therefore they are not eternally damned tamen quiapeccatis eorum pareunt jure cum eis temporaliter flagellantâ—r yet because they forbeare and spare their sinne they are justly together with them whipped temporally 7. Neither doth God prescribe vnto himselfe alwayes this rule to punish but to the 3. or 4. generation hee may extend his iudgements to the tenth as here in the posteritie of Canaan but yet the proportion alwayes holdeth that he is more inclined continually to mercie than justice Calvin 6. This Canaan is accursed not onely for his fathers sinne but as being himselfe also which is most like accessarie to it relating the matter to his father and the posteritie also of Canaan though they did beare the curse first denounced against their father yet are worthily punished for their owne sinnes Levit. 18.28 for these abhominations the Lord spued out the people that were before you QVEST. XXII Of the blessing of Sem. Verse 26. Blessed be the God of Sem. 1. Jt appeareth in that Sem hath the chiefe blessing that he was the actor and perswader of that reverent and dutifull behaviour toward their father Tremel 2. In that Noah turneth himselfe to God it sheweth the excellencie of grace wherewith Sem was endued which also is implyed in his name which signifieth one famous or of renowne Perer. 3. He prophesieth that the true religion and Church should remaine in Sems posterity that hee onely should worship the true God which is to be blessed for ever 4. And here also is included a prophesie of Christ to come of Sem in whom all the nations of the world should be blessed Oecolampad QVEST. XXIII How Iapheth was to dwell in Sems tents Vers. 27. GGd perswade or enlarge Iapheth c. 1. This cannot be the meaning that God should dwell in the tents of Sem because there was his temple and Christ also incarnate walked and dwelled amongst them sic Theodoret. Lyran. Tostat. Mercer and the Chalde paraphrast referreth it unto God but the construction of the words following let Canaan be his servant will draw the sense to bee referred to Iapheth not unto God 2. Neither doth Noe speake here of the great increase and dilating of Iapheths posterity into all parts of the world 3. nor yet of any civill society and league which should bee betweene the Gentiles of Iaphets stocke and the Jewes 4. or that they should surprise the inhabitants of Sem and thrust out the Jewes for all those things did equally befall the posterity of Cham the Aegyptians were in league with them and sometimes also surprised them 5. But the word is rather to bee translated perswade as Iunius then inlarge with Mercer or as Vatablus well readeth blande reducat God shall gently reduce Iapheth to Sems tents which was fulfilled not when the Gentiles became Jewes Proselytes as some Hebrewes but when by the mild voyce of the Gospell the Gentiles were called to the knowledge of God and made one Church with the Gentiles Rupertus here also hath a good conceit that the Greekes and Latines comming of Iapheth by those two languages of Greeke and Latine did open the Tabernacles of Sem the Hebrew Scriptures and made them knowne to the Gentiles QVEST. XXIIII Of the life and acts of Noah Vers. 28. ANd Noah lived c. Noah lived 250. yeares after the floud died but two yeares before Abraham was borne for from the floud to the birth of Abraham are counted not above 352. yeares And Sem living 502. yeares after the floud reached to the 50. yeare of Isaack This then is worthy to bee observed that three Patriarkes for the space of two thousand yeares and more from the beginning of the world to Isaack might serve to propagate the true religion Adam to Methuselah who lived with him 242. yeares Methuselah to Sem who lived almost an 100. yeares after Sem was borne and Sem to Isaack 2. Although the Scripture make no mention of the rest of Noahs acts yet no doubt hee was occupied in doing good and in planting religion Berosus writeth that he taught the Armenians the skill of husbandry and planting of vines he distinguished the yeare into 12. moneths instructed them in the true service of God and from thence he went to Italy where he likewise taught Theology and humane arts who was honoured of them as a God under the name of Sol and Coelus and there hee died This record of Noahs acts as it containeth nothing of any improbability saving that Noah so godly a Patriarke would never suffer himselfe to bee honoured as a god so there is no necessity to receive or beleeve it not being expressed in Scripture 3. But whereas Methodius is made the author that Noah should have a certaine sonne called Iovâ—thas that should bee borne in the 100. yeare of the third Chiliad or thousand who invented Astronomy and prophesied of the foure Monarchies this is a meere fiction for Noah lived not till the 100. yeare of the third Chiliad but died in the sixth yeare thereof for to the floud are reckoned 1696. yeares and Noah lived after 350. And againe the text saith that all the earth was overspread of Noahs three sonnes there was no place then for a fourth 4. Though
not the high Priest Sem the father of Christ after the flesh By these and other probable reasons some learned perswade that Sem was Melchisedeck neither are the contrary objections of any great weight 1. First it is objected that this Countrey was possessed by the Canaanites and it is not like that Sem would returne out of the East into Judea Perer. Answ. 1. It is said that the posterity of Iocktan of Sem inhabited toward the East Gen. 10.30 but of Sems dwelling there is no expresse mention 2. Iarchi and Epiphanius in Anchorato are of opinion that many of Sems posterity that had not their tongues altered kept about Jerusalem though they were thence expelled afterward by the Canaanites 3. And this might bee some cause of the warres of the Easterne Kings against the Canaanites for encroaching upon Sems possessions treat Melchis 2. Ob. Seeing Abraham returned from the slaughter of Chedorlaomers people of Elam which must needs be of Sem how commeth it to passe that Sems heart was not rather stirred against Abraham for killing his children Answ. Sem being a Prophet and knowing that Abraham was appointed of God to be the father of the faithfull people preferreth him being not onely of his carnall kindred but heire of his faith before the rest of his kindred that were degenerate 3. Ob. Epiphanius proveth that Sem could not be Melchisedeck because he was long dead before Melchisedeck met Abraham who was then 80. yeare old for saith he by one Chronicle there are from Sems birth to Abrahams 80. yeare accounted yeares 1130. by another 629. yeares but Sem lived onely 600. yeare Answ. 1. In the first account Epiphanius followeth the corrupt computation of the Septuagint who doe adde divers hundred yeares to the ages of the fathers after the floud as is shewed before quaest 17. in chap. 11. 2. Neither was Sem after the second computation at that time 629. yeares old but onely 529. so that he lived after this time 70. yeares and as a learned man well conjectureth it might well bee that in the Greeke copie which Epiphanius followeth χ chi which standeth for 600. was put for φ phi which is 500. And this difference in computation might have given occasion to Epiphanius further to have searched the truth and to have preferred the originall before the Greeke ttanslations 4. Ob. If Sem were Melchisedeck then had he two names which cannot be proved out of the Scripture Perer. Answ. 1. Chytram thinketh that Melchisedeck is here not a name proper but appellative signifying that he was a righteous just King 2. Cajetanus holdeth it to be an Epithite not proper to Sem but common to the Kings of Salem as Caesar and Augustus were to the Emperour of Rome and so we read of another King of Jerusalem called Adoni-zedek Lord of justice which is all one in sense with Melchisedeck Iâ—su 10.3 3. But I approve rather the judgement of Selnecâ—erus that Melchisedeck was a proper name unto Sem in respect of his office because he onely excelled among the rest as a just King and thereof had that name 5. Ob. If Sem had beene Melchisedeck it is like that Abraham comming into Canaan would first have sought out his great grand-father and joyned himselfe unto him neither would S. Paul have omitted it entreating of purpose of Melchisedeck Perer. Ans. 1. Melancthon thinketh that Abraham was brought out of Bethel to Sem his words are these Now when Abraham was brought out of Babel to Sem what a goodly College had Sem c. 2. Neither Moses nor yet the Apostle directly set downe Abrahams acquaintance with Sem or that he was Melchisedeck that the comparison might be more fit betweene Melchisedeck and Christ in that he is set downe without father without mother without genealogie Heb. 7.3 as the Prophet saith of Christ who shall declare his generation Psal. 51.8 3. For matter of fact it is no good argument to conclude negatively out of Scripture for as many things were done by Christ not expressed in Scripture Ioh. 20.30 so also by Abraham and the rest of the Patriarks but for a point of faith and doctrine the argument holdeth well there is no such thing taught in Scripture therefore wee are not to beleeve it Ob. Melchisedeck is said to be without father and mother because they are not mentioned in Scripture but it is knowne who Sems father was and mention likewise made of his birth and beginning of dayes Answ. 1. It is not to be doubted but that Melchisedeck had both father and mother though neither I thinke can be named Epiphanius saith some Writers affirme that his fathers name was Eraclas his mothers Asteria neither is Suidas conceit to be approved that Melchisedecks parentage is therefore not declared because he was borne of an harlot 2. Though Sems genealogie be expressed in other places yet in the story to the which the Apostle hath relation it is not neither is his kindred set downe under that name of Melchisedeck as Lyranus and Tostatus well answer 7. Ob. Suidas saith that Melchisedeck reigned in Salem 113. yeares and lived a virgin but Sem had a wife which was in the Arke with him Answ. Of the same opinion also is Ignatius Epist. ad Philadel that Melchisedeck was a perpetuall virgin but this being a bare conjecture may more easily bee denied than proved Ob. Iosephus and Philo men thorowly acquainted with the antiquities of the Hebrewes where they make mention of Melchisedeck bring him in as a stranger from the kindred of Abraham Perer. Answ. For these two there are alleaged two and twenty Rabbines and principall writers among the Jewes as Aben Ezra Baal Hatturim Levi Ben Gerson David Kimchi with others that make up that number which all with one consent hold Sem to be Melchisedeck Thus have I set downe the reasons on both sides concerning this question which I referre to the Readers judgement It is no matter of faith which way any taketh either to hold Sem to bee Melchisedeck or otherwise But I rather for mine owne part incline to thinke being moved with the force of the former reasons that it was Sem though I will not precisely determine it but say with Hierome upon these words of the Apostle Of whom that is Melchisedeck we have many things to say which are hard to be uttered Heb. 5.11 Si vas electionis stupet ad mysterium in effabile fatetur quanto magis nos of the vessell of election be astonished at this mysterie and confesseth it hard to be uttered how much more we c. QVEST. XVII Salem proved to be Ierusalem KIng of Shalem Hierome to whom also subscribeth Mercerus thinketh that this Shalem was not Jerusalem but another towne in the region of Sichem which he would prove by foure arguments 1. This Salem in Sichem is mentioned Gen. 33.18 and Iohn 3.23 Iohn batized in Enon beside Salim Answ. First Gen.
make peace not to smite them or roote out the inhabitants but onely to make them tributary but they were charged that in the nearer Cities they should save none alive Deut. 20.11.16 and this might be the cause why in these remote countries they expelled not the inhabitants Againe because this large dominion by reason of the peoples sinnes continued not long this might be a reason why these countries were not inhabited of the Israelites who if they had obeyed the Lord he would have made it a firme possession unto them as the other of Canaan QVEST. XX. Of the country of the Kenites and Kenezites Vers. 19. THe Kenites Kenezites c. Here are ten sundry nations rehearsed whose countries are promised to Abraham whereas in other places there are but six named Exod. 3.8 in other seven Deut. 7 1. The reason thereof is not 1. either because here the countreyes were named given to all Abrahams posterity as to the Ismaelites Idumeans in other places those which onely belonged to the Hebrewes as Tostatus thinketh For every where under the name of Abrahams seed the faithful people are only comprehended that should come of Isaack 2. Neither is it to be thought that the names of these nations knowne in Abrahams time were after extinguished Perer. 3. Or as Augustine that these ten nations inhabited the large Land of promise which reached to the river the seven usuall the lesser countrey of Canaan for many moe nations inhabited on this side Euphrates than are here named 4. But I preferre rather Iunius opinion that three were the borderers upon the Land of promise which the other seven then possessed the Kenites on the South the Kenezites on the North the Kadmonites toward the East so that in this verse the Land of promise is bounded and limited 5. Therefore the Hebrewes are deceived that thinke these three the Kenites Kenezites Kadmonites to be the Idumeans Ammonites Moabites because Kenaz was the sonne of Eliphaz of Esau who though they were not subdued by Iosua should at the length be vanquished by the Messiah For 1. the Lord gave not a foot of any of these countreyes possessed by the children of Esau and Lot to the Israelites Deut. 2.5.9 2. they dreame of their Messiâ—h to be a temporall Prince and conquerour which is their errour 3. these nations might be subdued by Iosua among the rest though they are not named 4. Whereas the Cananites are here otherwise named then Gen. 10. their names might bee changed in processe of time or one might have two names Abâ—â— Ezra Mercer 4. Places of doctrine 1. Doct. Of beleeving God and in God Vers. 6. ABraham beleeved the Lord c. in the Hebrew in the Lord yet that common distinction of beleeving God and in God though there be a difference betweene them is not grounded upon the phrase of Scripture which indifferently useth both these for one especially in the new Testament as Ioh. 5.14 He that beleeveth him that sent me hath eternall life 1 Ioh. 5.10 He that beleeveth in the sonne of God c. 2. Doct. That the starres cannot be numbred Vers. 5. TEll the starres if thou be able to number them c. Hence then it may well be enforced that the starres cannot be numbred as the Prophet Ieremy saith 33.22 as the army of heaven cannot be numbred nor the sand of the sea measured so will I multiply the seed of David the starres then can be no more numbred than the sand of the sea measured and therefore this is set forth as a worke peculiar unto God which counteth the number of starres Psal. 147.4 Wherefore Aratus and Eudoxus were deceived which thought they did comprehend the number of the starres and the common Astronomers that hold there there are not above a 1022. starres to bee seene in the sky for if it were so it had beene an unfit comparison to liken the multitude of Israel which amounted to more than 600. thousand Exod. 2.37 to the stars Deut. 10.22 August lib. 16. de civit dei c. 23. R. Levi thinketh that in Abrahams time the starres were not numbred but afterwards they were by Astronomers but neither then nor since could they ever bee numbred as hath beene shewed 3. Doct. Word and Sacraments must be joyned together Vers. 18. IN that same day the Lord made a covenant c. Here the word and promises is annexed to the signe preceding whereby we learne that the word and sacraments should bee joyned together Calvin 5. Places of confutation 1. Confut. Faith justifieth not meritoriously but by way of apprehension and application of the righteousnesse of Christ. Vers. 6. ABraham beleeved God and hee counted that unto him for righteousnesse c. First from hence that popish doctrine is confuted that faith justifieth not as it apprehendeth and applieth the righteousnesse of Christ but as it is a meritorious worke by the worthinesse and dignity thereof Remist annot in Rom. 3. Sect. 3. But the Apostle concludeth otherwise that to him that worketh not but beleeveth c. his faith is counted for righteousnesse Rom. 4.5 where righteousnesse then is imputed and accounted there is not wrought or obtained by workes faith then justifieth not as it is a worke or meritorious but as an instrument in apprehending the justice of Christ which is imputed by faith 2. Confut. Faith a speciall application of the promises of God SEcondly Bellarmine collecteth out of this place that a justifying faith is not a speciall application of the promises of God in Christ but a generall beleefe only that whatsoever God saith is true as Abraham saith in this place was his giving of credit to Gods speeches that hee should bee the father of many nations lib. 1. de justif c. 8. Contra But it is otherwise evident out of the scripture that Abraham beleeved not onely Gods promises concerning his carnall seed but his faith reached also to the spirituall seed which was Christ as the Apostle applieth it Galath 3.16 yea Abraham rejoyced to see Christs day Iohn 8.16 as having a particular interest in him as his Saviour 3. Confut. That faith only justifieth THirdly this place strongly proveth against the Papists that faith only justifieth for whereas Abraham had shewed before this many excellent workes of piety in building altars in many places and calling upon the name of God of charity in seeking reconciliation betweene Lot and him c. 13. of mercy in redeeming Lot being taken prisoner c. 14. contempt of riches in refusing to take of the King of Sodomes goods yet none of all these workes are reckoned or imputed unto Abraham for righteousnesse but onely his faith Now whereas Perer. objecteth that place Psal. 106.31 that Phinehes work in executing judgement upon the adulterer and adulteresse was likewise imputed to him for righteousnâ—sse and so would prove that faith only is not imputed for righteousnesse but workes also Perer. in 15. Genes v. 6. Our answer is further this that the Prophet in
effect 3. Doct. To love our enemies Vers. 21. FEare not I will nourish you Thus we are taught by Ioseph to love our enemies to doe good to them that hate us according to the doctrine of our Saviour 〈◊〉 44. For so Ioseph was a foster-father unto them that would have starved him in the pit Muscul. 5. Places of Confutation 1. Confut. Against Masses and Trentâ—li for the dead Vers. 3. THe Egyptians bewailed him 70. dayes Petrus Comestâ—r divideth this number into 40 dayes and 30. dayes the first was the time of the Egyptians mourning the other of the Hebrewes whereupon he groundeth the superstitious use of the Christians in mourning and saying Masses 30. dayes for the dead cap. 114. histor scholastic in Genes Contra. 1. The text saith that the Egyptians not the Hebrewes mourned these 70. dayes and that use taken up afterward by the Hebrewes was borrowed from the Egyptians for the stint of mourning used among the faithfull was but for seven dayes so long mourned Ioseph ver 10. 2. Though the Hebrewes mourne 30. dayes yet did they not pray for their soules or offer any sacrifice for them nor yet doe any penance for the dead which seemeth to be directly forbidden that they should not cut their haire or their beard or make any print in their flesh for the dead Levit. 19.28 as though the dead were profited by any such afflicting of themselves 2. Confut. Against the superstitious choice of the place of buriall Vers. 13. THey buried him in the cave of the field c. Thus was it the use among the Hebrewes to bury their dead without the Cities as we may read Luk. 7.12 where our Saviour did meet the people at the gate of the City carrying a young man to be buried This custome of a long time was reteined among the Gentiles as among the Athenians who would by no meanes grant to Servius Sulpitius a place of buriall within the City Cicer. epist. famil lib. 4. Plato also prescribeth that the dead should be buried in the fields and such as were barren and good for nothing else lib. 2. de legib It was also forbidden by the Romane Jewes Hominem mortuum in urbe ne sepelitâ— Bury not a dead man in the Citie The Christians were the first which buried the dead in their Churches not as Tostatus which first buried them within their Cities or houses as Pererius therein confuting him sheweth out of Diodorus that it was the manner of the Egyptians to keepe their dead in coffins at home placing them upright and to give their bodies as pledges to their creditors Diodor. lib. 2. cap. 11. and out of Herodotus how the Egyptians doe inclose their dead in vessels of glasse in their houses and make pictures of them Herod lib. 3. But this use to bury the dead in Churches and neare unto them for more holinesse of the place was first taken up by superstitious Christians which respect of the place if it be onely civilly used wee condemne not as Lycurgus ordained that the dead should be buried neere unto the Temples that others passing by might be stirred up by the sight of their monuments to imitate their vertues Plutar. in Lycurg But to place the dead in Church or Church-yard to be helped by the prayers of the living as Tostatus and Pererius is a superstitious device of fantasticall men without any warrant of Scripture for if they died in the Lord they rest from their labours and their workes follow them Revel 14.13 If otherwise they are in the place of torment from whence is no returne Luk. 16.26 and our prayers can doe them no good 3. Confut. Against traditions and visions Vers. 25. GOd will surely visit you Ioseph though he had received no vision or revelation from God concerning this yet he did verily beleeve the word and promise of God which hee had heard of Iacob which sheweth their errour that as not contented with the Scriptures seeke other helps as the Papists by their blinde traditions the Anabaptists by their fantasticall visions Calvin But wee are taught that the Scriptures are sufficient to lead us into all truth and that they which do teach otherwise though an Angell from heaven are to be held as accursed Galath 1.8 4. Confut. Against prayer for the dead Vers. 25. YE shall carry my bones hence The Patriarkes Iacob and Ioseph desired to be buried in the Land of promise 1. Because that was the place which the Lord did choose for his people to dwell in 2. They did hereby testifie their faith in Gods promises that he would bring their seed thither 3. They desired to be buried with their fathers as having the same hope of the resurrection 4. They foresaw by the spirit of prophecie that the Messiah should be borne there 5. But this was no cause as Bellarmine imagineth that they might receive benefit by the prayers and sacrifices of the dead 1. For at this time and 200. yeeres after Iacobs death there was no worship of God nor publike prayer professed in Canaan till the Israelites returned out of Egypt 2. And if prayer were availeable for the dead it might profit them which were buried in Egypt farre off as well as neere hand 3. No example can be produced out of the Canonicall Scriptures of the old Testament that ever any prayed for the dead 5. Confut. Against the carrying about of relikes Vers. 26. THey put him in a chest in Egypt Ioseph was layed up in a coffin and there kept they did not rake in his ashes and take out his bones and carry them about to worke miracles as they serve the bodies of Saints in the popish Church if they be their bodies Plinie maketh mention of Pyrrhus that his great toe on the right foot could not be burned with his body and that it gave helpe being touched to those which had the swelling of the splene whereupon it was laid up in the Temple Plin. l. 7. This whether it were an imposture of Sathan or one of Plinies fables I cannot say many like tales are current among the Romanists But Iosias practised the contrary who would not suffer the bones of the Prophet of Iudah to be removed that prophesied of him by name 2 King 23.17 6. Places of morall observation 1. Moâ— To mourne moderately for the dead Vers. 3. THe Egyptians bewayled him 70. daies But Ioseph onely mourned for his father seven daies vers 10. wherein appeareth the difference betweene the mourning of the faithfull which have hope and of infidels which have no hope of the resurrection the one is moderate the other excessive So the Apostle teacheth that wee should not mourne for the dead as those that have no hope 1 Thess. 4.13 but with sobriety and in measure 2. Mor. Vnity of religion the bond of peace Vers. 17. FOrgive the trespasse of the servants of thy Fathers God there is nothing which ought more to perswade men to unitie than that they worship one and the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enchanters R. Levi taketh them to be those which by naturall meanes seeme to doe strange things while their craft is not perceived as here they seeme to make serpents of rods R. Saadias would derive it of chor and atam which signifieth an hole and secret because they did hide in secret holes and places as in graves those whom they consulted with and which gave answer unto them but this seemeth to be curious The fourth word is lahate of lahat which signifieth fire or the blade of a sword as Gen. 3.24 because Magicians use not onely words to enchant with but other instruments Aben Ezra But their enchantments are rather so called because they deceive men making them to take one thing for another as the fight is easily deceived in shaking of a bright sword Borrh. QUEST VIII Of the divers kindes of magick BEsides these here named there were other kindes of Magick as Plinie rehearseth divers as how they divined by water by the aire by the starres by basons shadowes talke with the dead lib. 30. c. 11.2 Augustine out of Proclus and Porphyrius sheweth that they made two kindes of Magick the one was thourgia which by certaine sacrifices and a fained purity of the body and by other rites did invocate as they thought the good spirits the other was called goetia because they used mourning in invocating of spirits and Necromantia because they consulted with the dead 3. Suidas maketh three sorts Mâ—gia art Magicke which was by invocating of the spirits for the effecting of some good worke as they were made to beleeve Goetia which by mourning called upon the spirits of the dead Pharmacia when they used or applied any venomous or poysoned thing Ex Perer. 4. But to know the divers devilish devices which Magicians used we can have no better direction than from the Scripture it selfe Deut. 18.10 Where beside these two kindes before rehearsed of jidgeni the wisard and casheph the Jugler or deceiver there are six more magicall practices set downe The first is Kasam the diviner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint such as tooke upon them to tell of things which were lost and to declare hid matters and things to come such as divined by visions as Micah 3.6 The next is meghonen an observer of times Planetarius a Planetary such as by the aspect of the starres moving of the cloudes and by such like tooke upon them to prognosticate not of naturall things but of civill and humane affaires so is the word used Isai. 2.6 They are Southsayers as the Philistims and what the Philistims were we may read 1. Sam. 6. who by the going of the cart and by the way it tooke did take upon them to finde out the author of the plagues that were sent upon them the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as observe words and use spels The third is nachash an Augur or Conjecturer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as by the flying of birds or such like doe make conjectures as they that count the crossing of a hare the way ominous and such like The fourth is casheph the plurall whereof is cashphim deceivers touched before The fift is chober chaber the Inchanter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Septuagint that useth inchantment as it is expounded by another word Psal. 58.6 lachash which signifieth to mutter or whisper such as take upon them to charme Serpents and adjure Devils and to doe great cures by hanging inchanted things about the necke or such like the word chabar signifieth to joyne because such have a league and conjunction with evill spirits The sixt is shoel obh that asketh of familiars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ventriloquus Septuagint that give answers as though a spirit or familiar spake within them for obh signifieth a bottle or the belly swelling and puffed up and ready to brast as Iob. 22.20 The seventh is jâ—dgoni the Wisard spoken of before The eight is doresh el hamethim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that inquireth of the dead such as make men beleeve they can raise up the dead to consult with them whereas it is the Devill in their likenesse as the witch of Endor brought up the Devill in likenesse of Samuel 1. Sam. 28. QUEST IX Of the first author and inventor of art Magick Vers. 11. THese Charmers of Egypt Though Egypt was much given to this devilish invention of Magicke yet neither were they the first founders nor the onely professors of it 1. Most Writers doe make Zoroastres of Persia the author of it as Plinie and Diogenes Laertius Iustinus Plinie writeth of him that hee only of all men that ever were laughed the same day hee was borne and his braine so moved up and downe that it would remove or put off the hand laid upon it which they say was a signe of his great and mysticall knowledge the author of the Scholasticall history saith that this Zoroastres was Ninus who wrote this art Magicke and the seven liberall Arts in fourteene pillars seven of brasse and seven of bricke to preserve them from the destruction of the world one by water the other by fire 2. Concerning the antiquity of Zoroastres hee was neither so ancient as some write that hee was 600. yeeres elder than Plato or five thousand yeeres before the battell of Troy as Hermippus as Laertius citeth him nor yet was he so late as Xantus Lydius maketh him to be but six hundred yeeres before Xerxes expedition into Greece For Zoroastres was in the time of Ninus when Abraham lived from whose birth to the first Olympiad are counted 1268. yeeres and the battell of Troy was 407. yeeres before the beginning of the Olympiades But Xerxes passage into Greece followeth in the 75. Olympiade and Plato his death in the 108 Olympiade by this it is evident that Zoroastres was neither so many yeeres before the first nor so few as the rest imagine 3. But Cassianus deriveth the first invention of Magicke from before the floud for whereas Adam having the knowledge of the celestiall bodies and elements taught the same unto Seth which kinde of knowledge continued uncorrupt in the righteous seed till they joyned in marriage with the posterity of Cain then they abused and prophaned the same to the finding out of superstitious and Magicall devices which wicked inventions they say were preserved by Cain and by him graven in certaine plates of mettall sic Cassianus collat 8. cap. 21. So these devilish practises continued along and were dispersed in the world they were rice in Canaan in Moses time as may appeare by the Lawes made against such in divers places but especially Deut. 18.10 And afterward about the time of the Trojane warre these Magicall studies were much followed as Homers fable of Circes sheweth Orpheus among the Thessalians and Osthanes that accompanied Xerxes in his warre against Greece were famous in this kind Pythagoras and after him Empedocles Democritus Plato seemed to make great account of
me what time I shall pray for thee to destroy the frogs Moses promiseth to pray confidently being assured that the Lord would heare him for the faithfull are sure that the Lord heareth them Ferus Who herein crosseth the judgement of the Romanists who 〈◊〉 call the assurance of faith presumption But our Saviour Christ giveth this rule that Whatsoever yee aske in prayer if ye beleeve ye shall have it it shall be done unto you Matth. 11.14 2. Conf. Against praying for the dead BEside as here Pharaoh entreateth Moses and Moses promiseth to entreate God for him so we find in other places of Scripture that the living have prayed for the living and have been prayed to pray for others but for the dead to be prayed unto to pray for the living we have no example in Scripture Pellican For they are not present to heare our prayers and succour our necessities neither doe know our heartes and wee have one sufficient advocate and Mediatour our blessed Redeemer 1. Ioh. 3.1 and therefore neither neede we the mediation of any other neither will they assume unto themselves any part of Christs office 3. Conf. Against repentance which proceedeth only of feare Vers. 15. WHen Pharaoh saw he had respite given him he hardened his heart Then Pharaohs former repentance was but in hypocrisie and proceeded only from feare of punishment such sorrow then and repentance which onely is caused by the feare of punishment is no true repentance neither continueth long yet this slauish feare of hell is much advanced and extolled by the Romanists as being a fruite of true obedience against whom I will urge the testimonie of Ferus in this place one of their owne preachers Poenitentia ex solo timore poenae proveniens non diu durat quae autem ex amore justitiae oritur haec perseverat Repentance proceeding only from the feare of punishment cannot endure long but that which springeth of the love of righteousnes the same persevereth So the Apostle saith that feare hath painfulnes and he that feareth is not perfect in love 1. Ioh. 4.18 6. Places of Morall use 1. Observ. God can arme his smallest creatures against the wicked Vers. 2. I Will smite all thy countrie with frogs The Lord can arme his smallest creatures to take revenge of the wicked as he with the sand keepeth in the sea Ierem. 5.22 so with his smallest armies he can checke and daunt the haughtie spirit of Tyrants as here Pharaoh is punished with frogs therefore feare ye not me saith the Lord Iere. 5.22 This should make us to stand in awe feare of God whose armies are alwayes readie to punish the disobedient Ferus 2. Observ. To pray for our enemies Vers. 8. WHat time I shall pray for thee Moses by this example teacheth us to pray for our enemies according to Christs rule Matth. 5. So S. Paul would have prayer supplication made for Princes 1. Tim. 2.2 even then Nero that beastly Tyrant was Emperour If it bee objected that Pharaoh sinned unto death and therefore Moses should not have prayed for him as the Apostle teacheth that such sinners are not to be prayed for 1. Ioh. 5.16 The answere is first that though Moses saw that Pharaohs heart was hardned yet he did not know whether the same might be mollified afterward Secondly he prayeth not for everlasting salvation but onely for a temporall blessing Thirdly and not so much for Pharaoh as because it should be a benefit to the whole land Simler 3. Observ. The Devils power nor his ministers is to be feared Vers. 18. THey assaied to bring forth lice but they could not Therefore not the Devill but God is to bee feared for the Devill hath no power unlesse God permit to invade man or beast he could not runne upon the uncleane swine till Christ had given leave Perer. If the Devill be not to be feared much lesse his ministers as Sorcerers Conjurers Witches God bridleth both them and their master that without the will of our heavenly father he cannot touch a haire of our head 4. Observ. God will not have his servants tempted above their strength AGaine whereas it was a great triall and temptation to the Israelites to see these wicked Sorcerers to contend with Moses in working of wonders the Lord will not trie them beyond their strength but at the length confoundeth the Sorcerers lest his servants might have stumbled and fell Perer. as the Apostle saith God is faithfull and will not suffer you to be tempted above that you are able 1. Cor. 10.13 CHAP. IX 1. The Argument and method IN this Chapter three other plagues are described the fift of the murrane of cattell to vers 8. the sixt of the botches and sores to vers 13 the seventh of the thunder haile and lightning to the end of the Chapter In the first part containing a description of the first plague we have first the denouncing of the plague with the occasion thereof if Pharaoh refuse to let Israel goe vers 1.2 the manner thereof vers 3. the limitation thereof the Israelites are exempted vers 4. the time is appointed vers 5. Secondly the execution followeth vers 6.3 The events are two Pharaoh sendeth to see how it fared with the Israelites cattell and his heart is hardned vers 7. In the second part containing the sixth plague there is the commandement of God to Moses and Aaron prescribing the signe of the plague in taking the ashes vers 8. and the effect vers 9. secondly the execution vers 10. thirdly the events which are two the plague of biles overtaketh the Sorcerers themselves vers 11. yet Pharaohs heart is hardned vers 12. In the third part where the seventh plague is described there is 1. The commandement of God to denounce the plague in which denuntiation wee have first the occasion of this plague Pharaohs refusall to let the people go vers 13. then a description of the plague in generall vers 14. and the end why God had not consumed them with the pestilence and other plagues that God might shew his power vers 15.16 then a particular designing of the plague vers 18. with advice and counsell given how to scape the plague vers 19. and the successe of that counsell vers 20.21 2. The execution followeth where God commanded Moses vers 22. Moses obeyeth vers 23. the effect followeth set forth by way of comparison vers 24. 3. The events are these first what hurt the haile and storme did vers 25. the preservation of Israel vers 26. the relenting of Pharaoh and his request to Moses vers 27.28 Moses admonition first to Pharaoh vers 29. with a parenthesis what things were smitten with the tempest what not vers 31. Moses prayer with the effect vers 33. the hardning of Pharaohs heart vers 34.35 2. The Argument and Method Vers. 3. VPon the cattell the sheepe with a very great plague I. better than upon the cattel sheepe shall
that they being a people infected with the leprosie and the contagion being so generally dispersed that by reason of the diseased people the land lay waste the King Boccharis consulted with their gods who advised them to expell the Hebrewes and to drowne all those that were infected among them The Hebrewes hereupon secretly in the night kindled fires and lights and went away under the leading of one Moses and agreed among them to spare none yea to deface the Temples of the gods till they came to some places inhabited and at length they came to that countrey which is called Judea and there built the Citie Jerusalem Concerning also this tale that the Hebrewes were expelled because of the leprosie Iustinus and Cornelius Tacitus doe concurre with Lysimachus Iustinus adding further that the Egyptians pursuing the Hebrewes were driven home by tempest and Tacitus that Moses bid them to looke neither for the gods helpe noâ— mans but to trust to him Contra. That this fable is worthie of no more credit than the other it may diversly appeare 1. These fabulous Chroniclers doe not agree together one saith they were expelled for their leprosie another because they warred with the Egyptians one saith that Themasis was then King the other that Bocchar is then reigned in Egypt 2. Beside how is it like that the Hebrewes should be a leprous people seeing Moses made such straight lawes against such as were lepers shutting them out of the congregation as Iosephus well reasoneth 3. The Hebrewes at their departure used no artificiall or naturall lights but lead by the fierie cloud the light of heaven 4. And untrue it is that they agreed among themselves to put to the sword the people that inhabited Jordan before them they were commanded of God so to do who is the Lord of the whole earth and may give it to whom it pleaseth him 5. They destroyed indeede the idolatrous Temples because they were a dishonour to God and for their abominable Idolatrie were those nations worthily cut off 6. Untrue also it is that the Egyptians were driven home with tempests for they were utterly overthrowne by tempest in the sea not one of them returned 7. Untrue also it is that Moses bid them trust wholly in him he did indeede exhort them neither to trust in the vaine gods of the Heathen nor in man but he bid them wholly to relie upon God and to wayte for the saluation of the Lord chap. 14.13 QUEST XXVIII Of the comparison betweene the red sea and baptisme NOw to conclude this passing of the Hebrewes thorough the sea is by the Apostle made a type and figure of Baptisme They were all baptised unto Moses in the cloud and in the sea 1. Cor. 10.2 Which resemblance consisteth of divers part 1. As in Baptisme there is a dying unto sinne a rising to newnesse of life so the Israelites were as it were buried in the sea and afterward were restored to the land Simler 2. As Pharaoh was overthrowne in the sea and the Israelites delivered from their servitude so in Baptisme wee renounce the devill and the service of sinne Thestatus â— As the cloud did shelter them from the heate of the Sunne so Christs bloud doth defend us from the wrath of God Simler 4. As the Israelites after they had passed the red sea did eate of Manna and dranke of the water of the Rocke so they which are baptised into the name of Christ are made partakers of the heavenly mysteries Theodoret. 5. Like as all the Israelites were baptised in the sea yet many of them because of their unbeliefe did not enter into the land of Canaan so many that have been baptised into the name of Christ afterward falling away either in faith or life do not enter into the kingdome of heaven Osiander 6. As in the morning watch the Egyptians were destroyed so Christ rising in the morning made a perfect conquest of the devill Pellican 7. As the Israelites were all baptized in one sea so as S. Paul saith there is one faith one baptisme Ephes. 4. Ferus 8. As the Egyptians being cast up dead were a spoile to the Hebrewes so Christ hath lead captivitie captive and given gifts unto his Church Ephes. 4 4.9 As the Egyptians being dead could doe no more hurt to the Israelites so our sinnes being remitted and as it were buried in the death of Christ shall no more rise to our condemnation Simler 10. As Moses lift up his rodde and the waters were divided so Christ saith All power is given unto me which is signified by the rodde and then he giveth this commission to his Apostles Goe and baptise c. Matth. 28. Ferus QUEST XXIX How the people are said to beleeve Moses or in Moses Vers. 31. THey beleeved the Lord and his servant Moses In the Hebrew the phrase is they beleeved in the Lord and in Moses for beth the preposition here used signifieth in Now whereas this distinction is received in schooles Credere Deo credere Deum credere in Deum To beleeve God that he is true to beleeve God to be and to beleeve in God that is to repose our trust and confidence in him as we say in our beleefe I believe in God hereupon ariseth this question how the people are said to beleeve in Moses that is to have any confidence in him Therefore howsoever this distinction hath prevailed in schooles and it may well be retained yet it is not grounded in respect of the phrase upon the Scripture which taketh these two credere Deo credere in Deum to beleeve God and to beleeve in God for all one so that the letter beth is taken here in the same sense with lamed and the Chalde Septuagint and Latine doe in this place translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 crediderunt Deo Mosi they beleeved God and Moses So also 2. Chron. 20.20 Beleeve his Prophets and ye shall prosper the same phrase is used with beth Likewise in the new Testament to beleeve in the name of Christ is sometime taken not for confidence but to give credite or beleeve him to bee true and so betokeneth a temporarie faith as it is said that many beleeved in the name of Christ at Jerusalem when they saw his miracles yet Jesus would not commit himselfe unto them Ioh. 2.24 And credere Christo to beleev Christ is other where taken for true faith Ioh. 5.46 Had ye beleeved Moses ye would have beleeeed me likewise credere Christum to beleeve that Jesus is the Christ is taken for true faith that bringeth us to everlasting life Ioh. 20.31 Here then they are said to beleeve Moses that is to acknowledge him to be a true Prophet and the faithfull servant of God Simlerus 4. Places of doctrine 1. Doct. Of the difference betweene filiall and servill feare Vers. 5. ANd the heart of Pharâ—â—â— and his servants was turned against the people Here wee see a difference betweene a servile and filiall and true
thicke and darke cloud but there bright shining flames of fire like cloven tongues shewing the cleare light of the Gospell in respect of the cloudy darknesse of the Law Simler Here onely Moses was suffered to goe up the hill there all which were present received the holy Ghost here the people tremble and are afraid but there they were emboldened by the Spirit to preach the wonderfull works of God 4. Doct. By the preaching of the Word we are joyned unto God by faith Vers. 17. MOses brought the people out of their tents So Ministrorum officium est It is the dutie of Ministers by the preaching of the Gospell to draw men out of the tents of sin to joyne them unto God by faith Lippom. As the Apostle saith Faith is by hearing and hearing by the Word Rom. 10.17 5. Doct. Distinction of offices in the Church Vers. 24. COme up thou and Aaron with thee The people stand below in the campe but Moses and Aaron ascend up into the mount This sheweth the distinction of offices and callings in the Church betweene the Ministers and the people that none should take upon them the office of teaching and delivering the high things of God but they which are thereunto called as the Apostle would have every one to abide in the same vocation wherein he was called 1 Cor. 7.20 Marbach 5. Places of Controversie 1. Cont. Angels carrie not up our prayers unto God as Mediatours Vers. 8. ANd Moses reported the words of the people unto the Lord. Tostatus hereupon inferreth thus that as Moses carried up the peoples answer unto God Sie Angeli coram Deo proponunt orationes nostras So the Angels propound before God our prayers quaest 3. in fine Contra. 1. This followeth not for Moses was a messenger betweene God and his people hee was commanded to propound unto them what the Lord had said so when it can be shewed in Scripture that the Angels have the like charge from God to report our prayers the argument will follow else not 2. If the Angels should returne our prayers and sayings unto God as they doe the rest of our doings they do not as mediatours interpose themselves but onely as reporters returne as they find in the world and it is to this end as Augustine saith Vt super his Domini voluntatem consulant That they may know Gods pleasure further therein in Psal. 67. No doubt they doe observe who are faithfull and devout in prayer and who are otherwise The devill observed Iob as the Lord saith Hast thou not considered my servant Iob how none is like him in the earth Iob. 1.8 But he did it with envie the good Angels were witnesses of his pietie with joy So the Angels which were sent thorow the world returne this answer That all the world sitteth still and is at rest Zachar. 1.11 There was no devotion or exercise of godlinesse but all given to securitie and carelesnesse In this manner Angels may report as mens doings so their sayings unto God but this maketh nothing at all for the invocation of Angels which is by the Romanists hereby intended 2. Cont. That man hath no free will unto good Vers. 5. I◠yee will heare my voyce indeed and keepe my covenant c. From hence Lippoman would gather that man hath free will ad quid enim ita loqueretur c. For to what end should hee so speake if it were not in the peoples power to heare and keepe the covenant Contra. 1. If this were in mans power to keepe Gods covenant which is to observe his law and obey the commandements to what end then came our blessed Saviour to performe the law for us which wee in respect of the weaknesse of our flesh could not doe 2. Therefore these precepts are propounded in Scripture to these two ends that thereby mans drowsie nature should be stirred up to labour unto perfection and that finding himselfe to come farre short of the commandement he might see his owne weaknesse and flee for succour unto Christ. And therefore S. Paul saith that the law is a Shool-master to bring us unto Christ Gal. 3.24 3. Cont. No absolute faith or credit to be given unto teachers but as they agree with Scriptures Vers. 9. LOe I come unto thee in a thicke cloud that the people may heare while I talke with thee It was Moses credit with the people that they heard the Lord speaking with him And Moses desired no further to be beleeved than he had his warrant from God Non alio jure fidem in Ecclesia obtinuit quà m quia Dei mandata pertulit He by no other right obtained credit in the Church but because he brought the commandements of God Calvin It is therefore great presumption for those which take upon them now to bee the Pastors and Doctors of the Church to arrogate and assume more unto themselves than Moses did As the Romanists doe hold that we ought to receive all the decrees and constitutions of the Church without any further discussing We ought to take our faith and all necessary things of our salvation at the hands of our superiours Rhemist Act. 10. sect 8. We must beleeve the Church and trust it in all things 1 Tim. 3. sect 9. Whereas the Apostles themselves required not their doctrine otherwise to bee received then as it was consonant to the Scriptures for the Bereans are commended for conferring those things which they taught with the Scriptures Act. 17.11 4. Cont. Perpetuall abstinence from marriage not required of Ministers Vers. 15. COme not at your wives Bellarmine out of this text would enforce the single life of the Clergie because the people being to appeare before the Lord are commanded to abstaine from their wives Lib. 1. de Clericis cap. 19. Contra. 1. It followeth not the people were commanded abstinence for three dayes Ergo Ministers all their life should abstaine or they had wives and came not at them for three dayes therefore Ministers must have no wives 2. The practice of those times was otherwise for the Priests and Levites were married if this example pressed not them it doth not enforce perpetuall single life now 3. Neither doth the argument follow because then there was in the use of marriage in the naturall issue a legall pollution which made them uncleane untill the even Levit. 15.18 and therefore such abstinence and forbearance was required but such uncleannesse now is taken away as in like manner he that touched a dead corse then was uncleane and yet therein he sinned not there was then a kind of legall uncleannesse which was not sinne Simler 4. But so much as is morall in this precept bindeth now that to make our prayers more fervent as by fasting so by this kind of abstinence for a time is fit agreeable to the Apostles doctrine 1 Cor. 7.5 But as it followeth not it is good to fast sometime to be more earnest in prayer therefore we should alwayes fast so
the secrets of God Simler 3. Affiance and confidence followeth which relieth upon the wisdome power and constancy of God which is accompanied with faith and beliefe 2. Chron. 20.20 Put your trust in the Lord your God and yee shall be assured beleeve his Prophets and ye shall prosper A fruit and effect of this confidence is prayer How can they call on him upon whom they have not beleeved Rom. 10.14 Contrary hereunto are 1. Incredulity and want of faith as Christ comming into his countrey marvelled at their unbeliefe Mark 6.6 2. Doubtfulnesse as in Peter when he would have come to Christ walking upon the water to whom our blessed Saviour saith O thou of little faith wherefore diddest thou doubt Matth. 14.13 3. Diffidence and distrust as in the Courtier who said Though God would make windowes in heaven this thing cannot come to passe 2. King 7.2 4. Despaire as in Cain Genes 4. and in Iudas that hanged himselfe 5. Confidence in man in riches strength wisdome or in any thing but God 4. Thankfulnesse for benefits received is also a part of Gods worship as the Prophet David saith Psalm 116.12 What shall I render unto the Lord for all his benefits toward me This thankfulnesse and acknowledgement of Gods bounty bringeth forth these two singular effects First Humility that none ascribe ought to himselfe or his owne worthinesse but all unto Gods mercy as Daniel saith Vnto us appertaineth shame c. but compassion is with the Lord Dan. 9.9 Secondly Patience in adversity to be thankfull as well for adverse things as prosperous as Iob saith to his wife Shall wee receive good at the hands of God and shall we not receive evill Iob. 2.10 Contrary hereunto are 1. Forgetfulnesse of Gods benefits and Ingratitude as in Nabal that considered not who had endued him with riches 2. Pride and vaine glory as in the Pharisie that stood upon his workes Luk. 18. as also the Romanists doe the Pharisies of this age 3. Impatience and murmuring against God as in that wicked messenger sent from the King to take off Elisha his head who said Behold this evill commeth of the Lord should I attend on the Lord any longer Thirdly with all our strength we must love God in the acts and workes of our life referring all to his glory Matth. 5.16 Contrary whereunto is the dishonouring of God by our life and causing the same thereby to be evill spoken of as the Apostle chargeth the Jewes Rom. 2.24 2. Doct. Of the unity of the Godhead NOw out of this first Commandement Thou shalt have no other Gods before mee that excellent doctrine is inferred and concluded concerning the unity of the Godhead And further the Scripture elsewhere doth plentifully beare witnesse hereunto as Deut. 6.4 Heare O Israel the Lord our God is Lord only likewise Isay 44.6 Thus saith the Lord of hosts I am the first and I am the last and beside me there is no God Beside the evident testimony of Scripture Damâ—scen doth thus shew the unity of the Godhead by demonstration of reason against those which beleeve not Scripture 1. Deus perfectus est c. God is perfect Si multos asserimus deos in multis differentiam contemplari oportet If we affirme many gods in many we must needs find a difference Si autem differentia in eis ubi perfectio But if there be a difference among them where is perfection For if there be difference in respect of wisdome goodnesse vertue à perfecto deficit there is a failing in perfection if there be no difference but an identitie there must also needs bee an unitie in the Godhead 2. Deus incircumscriptus est God is incircumscriptible he cannot be circumscribed defined or limited to a place Quomodo si multi diversique sunt incircumscripti erunt c. But if they bee many and divers how can they bee incircumscriptible For wheresoever is one there cannot bee another 3. Differentia contrarietatem inducit c. Difference bringeth contrariety and repugnance if then the world were governed by many how can it be but it should be corrupted and dissolved Attenta in his ipsis gubernantibus pugna considering the strife betweene these governours To this purpose Damascen lib. 1. de fid orthodox cap. 5 6 7. Bernard also thus setteth forth the unity of the Godhead God is one but not as the Sunne or Moone is one because there is not another But he is Vnus sibi idem est semper uno modo But he is one to himselfe the same alwayes and after the same manner so is not the Sunne and Moone Clamat uterque se non esse unum sibi ille motibus esta defectibus suis Both of them proclaime that they are not one and the same with themselves the one by his motions the other by the waine and changes So Bernard lib. 5. de considerat But against the unity of the Godhead it will be thus objected out of the 82. Psal. vers 6. I said yee are Gods and ye are children of the most high Origen thus answereth he calleth them Deos tanquam à Deo detos c. Gods but made Gods by God Verâ— Deus unus est Deus caeteris qui ab ipso creati sunt contulit nomen istud non natura sed gratia The true God is but one God unto the rest which were created not nature but grace hath given this name Origen in mandat primum That place also of the Apostle will be objected 1. Cor. 8.5 Though there be that are called Gods whether in heaven or in earth as there be many Gods and many lords c. To this Cyrillus maketh this answer Nuda appellatione honorantur alterius ab ipso existeâ—â—es naturae c. They are so called only in name being of another and divers nature from God c. that is they are so called of those that ignorantly worship them the Gentiles tearme their Idols Gods which are none therefore it followeth in the same place of the Apostle Yet unto us there is but one God Howsoever the Heathen being blinded have imagined to themselves divers Gods yet the people of God to whom the Lord revealeth the truth acknowledge but one God Cyril also in the same place thus answereth touching the other place Nunquid igitur qui honorati sumus ut vocâ—mur Dâ—â— propterea naturae nostra mensuram ignorabimus Shall we therefore which have received this honour to be called Gods be ignorant of the measure and condition of our nature 3. Doctrin That the beliefe in the Trinity is commanded in the first precept AS this Commandement enjoyneth us to beleeve the unity of the Godhead so therein also is implied a Trinity of persons the Father Sonne and holy Ghost who as one God are of us to be worshipped for thus it may be concluded out of this precept Jehovah the only God is to bee worshipped but nor the Father onely but tbe Sonne and the holy Ghost are
cognitione carent quae cognitio non alia re quà m fide in Christum constet Which want the knowledge of Christ which knowledge consisteth in nothing else than in faith in Christ. Marbach Commentar in hunc locum Against this opinion that faith in Christ is not commanded in the Morall law the reasons follow afterward but first the question must further be explaned 1. First then we are to distinguish of faith which is of foure kindes or sorts 1. There is fides initialis or fundamentalis the faith of beginnings or the fundamentall faith whereof the Apostle speaketh Hebr. 11.6 That he which commeth unto God must beleeve that God is c. And this kinde of faith toward God the Apostle referreth to the doctrine of beginnings Heb. 6. 1. This faith apprehendeth onely the being and essence of God to know him to be the only Lord. 2. There is another faith called fides miraculorum the faith of miracles touched by the Apostle 1. Cor 13.2 If I had all faith so that I could remove mountaines 3. There is fides historica an historicall faith which beleeveth all things to bee true that are written in the Scriptures in which sense S Iames saith The Devils beleeve and tremble they beleeve there is a God and that all is true which the Scripture speaketh of God of his justice power punishing of sinners rewarding of the righteous 4. There is beside these a justifying faith whereof S. Paul maketh mention In that I now live in the flesh I live by faith in the Sonne of God who hath loved me and given himselfe for me Galath 2.20 This faith is the life of the soule whereby hee which beleeveth is able in particular to apply unto himselfe the merits of Christs death Now this is the difference betweene these foure kindes of faith the first apprehendeth the essence and being of God the second the faith of miracles his power the third which is the historicall faith his truth the fourth namely the justifying faith his mercie The three first to beleeve God to be to beleeve him to bee omnipotent to beleeve him to be just and true are included in the first precept Thou shalt have no other Gods c. but not the last wherein is the errour of the Romanists that make all these kindes of faith the same in substance differing only in property which if it were true then it were possible for them that have the one faith to have the other and so Devils also which in some sort doe beleeve should also be capable of justifying faith But this matter that all these kindes of faith are not the same in substance nor of like nature with the justifying faith is shewed elsewhere whither I referre the Reader 2. Further we are to distinguish of the law for it is taken sometime more largely either for all the Scriptures of the old Testament as Luk 16.17 It is more easie that heaven and earth should passe away than that one title of the law should fall So Ioh. 15.25 It is written in their law they have hated mee without a cause which testimony is found in the Psalmes Psal. 35.19 or else the law is taken for all the bookes of Moses and so the Law and Prophets are named together Matth. 7.12 This is the Law and the Prophets But the law is sometime taken more strictly for the Morall law whereof the Apostle speaketh Rom. 7. I knew not sinne but by the law and so S. Paul opposeth the law of workes to the law of faith Rom. 3.27 Now as the law is taken generally either for all the old Scriptures written by the Prophets or for the writings of Moses it cannot be denied but that faith in Jesus Christ is in this sense both contained and commanded in the law for of Christ the Lord spake by the mouth of his Prophets Luk. 1.70 And Moses wrote of Christ as our Saviour saith Had yee beleeved Moses yee would have beleeved me for Moses wrote of mee Ioh. 5.45 But as the law is taken strictly for the Morall law the law of workes which containeth only the ten words or Commandements so we deny this justifying faith to bee commanded in the law 3. Indirectly or by way of consequent it will not bee denied but that this faith also is implied in the law because we are bound by the law to beleeve the Scriptures and the whole word of God for this is a part of Gods worship to beleeve his word to be true and so some define faith Est certa persuafio qua assentimur omni verbo Dei nobis tradita It is a certaine perswasion whereby wee give assent to all the word of God Vrsin And so by this precept wee are bound to receive all the promises and doctrines concerning Christ delivered in the old and new Testament But directly as a part and branch and so a worke of the law wee deny justifying faith to be in this precept or any other prescribed or commanded The reasons are these 1. The Morall law and the Gospell differ in the very nature and substance for the one is naturally imprinted in the heart of man the other is revealed and wrought by grace The first the Apostle testifieth where he saith The Gentiles which have not the law do by nature the things contained in the law Rom. 2.14 The other also is witnessed by the same Apostle Rom. 2.24 We are justified freely by his grace The argument then may be framed thus The morall law is graft in the heart of man by nature but faith in Christ is not by nature but by grace above nature for if it were naturall all men should have faith which the Apostle denieth 2. Thessal 3.2 Faith then in Christ belongeth not to the law Therefore it is strange that Bellarmine confessing in another place that pracepta decalogi sunt explicationes juris natura that the precepts of the decalogue are the explications of the law of nature Lib. 2. de Imaginib Sanctor cap. 7. could not inferre hereupon that the precepts of faith and of the Gospell are no explications of the law of nature and therefore have no dependance of the morall law Ambrose useth this very argument Nemo sub lâ—ge fidem constituat lex enim intra mensuram ultra mensuram gratia Let no man place faith in the law for the law is within the measure and compasse of nature but grace is beyond measure Ambros. in 12. Luc. 2. The effects of the law of works and the law of faith are divers for the one worketh feare the other love and peace as the Apostle saith Ye have not received the spirit of bondage to feare againe but yee have received the spirit of adoption whereby we crie Abba Father Rom. 8.17 Againe the Apostle saith The letter killeth the Spirit giveth life 2 Cor. 2.6 Thus then the argument standeth the same thing cannot bee the instrument of contrary things of life and death peace
outward meanes it is but to colour their devillish practice and inchantments whereby they worke and not by the vertue or operation of such herbs therefore it was well decreed in the Matiscane Councell as it is cited in the Decrees Nec in collectionibus herbarum quae medicinales sunt observationes aliquaâ— licet attendere c. In the collection of herbs which are of themselves medicinall it is not lawfull to use any other superstitious observations Now on the contrarie it shall appeare that witches and other of that sort are worthie of punishment by death and that they are not by any meanes to bee tolerated in a Commonwealth 1. They are manifest transgressors against the first Table and every precept thereof for they doe combine themselves with Satan and forsake their faith and so make them other gods beside the Lord they also invent superstitious rites and ceremonies images figures and pictures which the devill hath taught them to worship him by and beside they prophane and abuse the holy name and titles of God in their superstitious invocations and inchantments And they appoint certaine holy daies solemnities and assemblies among themselves as the Lord hath appointed the Sabbath for his owne worship And thus they apparently violate every precept of the first Table 2. They are also enemies to the Commonwealth full of mischiefe practising their malice upon men and beasts and therefore the Civill law Propter magnitudinem scelerum maleficos appellat Because of the greatnesse of their mischievous practices calleth them Evill or Wicked doers They are manifest murtherers assaulting the life of Christian people where God permitteth by all devillish meanes and thus the second Table likewise is by them violated and perverted Gallas 3. They also are perverters of their children and seducers of others and so cause this mischiefe to spread further and to be transmitted over unto posteritie 4. Further if divine and humane lawes condemne all filthie societie and companie with beasts much more horrible and abominable is al confederacie and league made with devils and uncleane spirits Simler 5. Thomas touching this error that some should say Quod maleficium nihil erat in mundo c. That witchcraft was nothing in the world but in the opinion of men addeth Procedit haec opinio ex radice infidelitatis That this opinion proceedeth from the root of infidelitie because they doe not beleeve that there are any devils but only in the estimation of the people c. But we are taught by the Scriptures that the Angels fell from heaven and became devils by whom witches and Sorcerers worke 6. And this is sufficient to convince these men of error because the law of Moses judgeth the sinne of witchcraft worthy of death which they must 〈◊〉 â—â—cuse of 〈◊〉 if witchcraft were so small an offence and consisted but in opinion only And the Imperiall lawes herein doe concurre also with the Divine law which calleth Ars 〈…〉 The Mathematicall it meaneth Magicall science damnable and it decreeth thus 〈…〉 sunt Soothsayers and Diviners are to be burned Nec â—rs ista disâ—i nec dâ—ceâ—t debet This art must neither be learned nor taught yea by the Civill law he which consulted with Soothsayers 〈…〉 shall be punished by the sword QUEST XXXIII Of the 〈◊〉 stone of 〈…〉 Vers. 19. WHosoever lieth with a beast 〈◊〉 Prâ—opins and the 〈…〉 doe understand this of a beastly and bruâ—â—sh man with whom it is dangerous to converse and by death they understand here eternall death But this were to 〈◊〉 these grosse and unnaturall sinnes which here are condemned and these civill politicke lawes are literally to be understood 2. Therefore this law meeteth with that most unnaturall and monstrous sin of more than beastly lust 〈◊〉 this one kind also comprehending all other outragious lusts 〈◊〉 against nature as 〈◊〉 18.22 and 20.15 〈◊〉 3. And there are two sinnes specially against nature either when non servitus 〈◊〉 speciâ—â— the due kind is not kept as when the filthy company of beasts is desired Nature only having ordained the generation of mankinde to be with man the other is when non servatur debitâ—s sermo the due sex is not kept as when man with man worketh â—ilahinesse which was the sin of Sodome Thomas 4. And these are the reasons why such wicked persons should be put to death without all mercy 1. 〈◊〉 latur talibus flâ—giriâ—â— societ 〈◊〉 illa qua cum Deo noâ—â—s esse debet c. By such hainouâ— sins that societie 〈◊〉 violated which ought to be betweene us and God seeing Nature it selfe whereof God is the Author is polluted with such perverse lusts c. 2. Such wicked and vile persons shew themselves worse than bruâ—â— beasts qua coitu naturali contenta sunt which are content with naturall copulation Calvin and goe not out of their kind 3. Serit semen ubi aut nihil nâ—scitur 〈…〉 contrarâ—â—m c. Such soweth seed where either nothing at all is ingendred or a monster contrarie to nature Pelarg. 5. Not only the man or woman committing this filthinesse but the beast also wherewith it is perpetrated was to be put to death Levit. 20.15 both for the detestation of the fact and lâ—st any other by thâ—â— evill example should attempt to doe the like with that beast Lyran. QUEST XXXIV The reasons why mâ—n are given over to unnaturall lust 1. THis bestiall sin may be committed two waies either indirectly when one not at the first intending any such filthy act but being inflamed with lust ad coitum simplicâ—ter simply unto that carnall act because it cannot be satisfied as he would seeketh to have it satisfied howsoever or else directly at the first there is a wicked inclination unto this bestialitie 2. Tostatus giveth three reasons of it why some men are caried into these unnaturall lusts 1. Their vile corrupt nature which is procured by the evill disposition of the country as in Aethiopia and Lybia and toward the poles in the remote countries monstrous shapes and formes are found which are the fruits of such unnaturall lusts 2. Some grow bestiall by frensie and madnes and other distemperatures of the braine 3. Some by an evill use and custome as it seemeth the Sodomites even from their childhood were exercised in those acts of filthines As these reasons may be yeelded of the unnaturall appetite of men which feed of raw flesh yea of the flesh of men as bruit beasts so also of unnaturall lust Tostat. qu. 14.15.3 But a better reason may be given than all these for these unnaturall and beastly lusts are the traits of Idolatry and false worship as here immediately it followeth that they should not offer unto any other gods And Saint Paul sheweth that the Gentiles after they had corrupted the true worship of God were given over unto their owne hearts desire Rom. 1. as the Canaanites haâ—ing not the true worship of God defiled themselves
and necessary or just cause doe so require c. otherwise the Law doth forbid all unlawfull swearing as well as the Gospell 3. And the reason why they ought not to sweare by strange gods is ne frequenti juramento iâ—â—â—cantur ad cultâ—â—◠〈◊〉 c. lest that by often swearing they be induced to worship them Glos. interliâ—â—â—â— 4. And as an Hebrew then and so a Christian now was not himselfe so neither were they to compell a Gentile to sweare by them yet as Augustine determineth it is lawfull for a Christian recipere ab eo juramentum in Deo suo c. to receive an oath of a Gentile by his god to confirme some covenant or contract se Gentilis obtularis se facturum if the Gentile doe of himselfe offer it Lyran Tostat. QUEST XXV Whether a Christian may compell a Iew to sweare by his Thorah which containeth the five bookes of Moses VPon this occasion how farre a Christian may compell another of a contrary religion to sweare as a Jew or Turke Tostatus bringeth in divers questions which it shall not be amisse here briefly to touch as first whereas it is an usuall thing with the Jewes at this day to sweare upon their Thorah which is nothing else but a volume containing the five bookes of Moses yet bound up in silke and laid up very curiously in their Synagogue whereout they use to read the lectures of the Law the question is whether it be lawfull for a Christian Judge to urge a Jew to take his oath upon his Thorah for upon the Gospels he will rather dye than take an oath For the resolution of this doubt divers things are to be weighed and considered 1. That there is great difference betweene the Idols and 〈◊〉 gods of the Heathen and the Jewes Thorah for this 〈◊〉 a part of Gods word and containeth nothing but the truth and it is all one as if the Jew did lay his hand upon the Pentateuch or five bookes of Moses as any Christian may take his oath upon the Gospels or any other part of Gods word 2. And like as a Christian laying his hand upon the Gospels doth not 〈◊〉 by the bookâ— for 〈◊〉 were unlawfull in giving the honour due to the Creator unto a creature but hath relation unto God whose verity and truth is contained in that booke So a Jew swearing upon his Thorah yet sweareth by God the Author of the Law and in so doing sinneth not 3. Yet it may so fall out that a Jew may sinne in swearing upon his Thorah as having an opinion that all the contents of that booke as namely the ceremonials are yet in force which are abolished in Christ and yet the Judge may not sinne in requiring the Jew to sweare upon his Thorah for he doth not consider of those things quae sunt in voluntate agentis sed de ipso actis which are in the minde and intent of the doer but of the act it selfe therefore the act of it selfe being lawfull a Jew may be required to doe it Sic Tostat. qu. 14. QUEST XXVI Whether a Iew may be urged to sweare in the name of Christ. BUt as the Jew may be urged to sweare upon his Thorah which they hold to be a booke of truth as Christians doe yet the case is not alike if a Christian should compell a Jew to sweare in the name of Christ for although Christ be in deed and in truth very God yet the Jewes hold him to be worse than any Idoll and therefore the Jew in taking such an oath should doe against his conscience and consequently commit a great sinne or if a Jew should require a Christian to sweare by the name of Christ whom he holdeth to be no God nor yet a good man therein the Jew should also sinne against his conscience for it skilleth not a thing to be so or so indeed dum aliter concipiatur as long as a man otherwise conceiveth and is perswaded in his minde Tostat. qu. 15. QUEST XXVII Whether a Saracene may be urged to sweare upon the Gospels or in the name of Christ. NOw although a Jew cannot be compelled without sinne to sweare in the name of Christ whom he holdeth worse than an Idoll or upon the Gospels which they thinke containe nothing but fables yet the reason standeth otherwise for a Saracene or Turke he may be required to sweare in the name of Christ or upon the Gospels And the reason is because the Saracens have a good opinion of Christ and beleeve that he was sent of God and that he was a great Prophet and a good man and for the most part they doe assent unto the Gospels and beleeve that Christ spake the truth And therefore they in taking such an oath doe not against their conscience and therein sinne not Now if it be objected that the Saracens differ more from the Christians than the Jewes and therefore can no more lawfully take an oath in the name of Christ than the Jewes the answer is that although the Jewes consent with the Christians touching the canonicall bookes of the old Testament as the Saracens doe not yet as touching Christ they doe totally dissent from the Christians and so doe not the Saracens Tostat. qu. 17. QUEST XXVIII Whether a Christian may sweare upon the Iewes Thora BUt it hath beene before shewed that a Jew may be without sinne urged to sweare upon his Thora which is nothing but the Pentateuch containing the five bookes of Moses another question is moved whether a Christian may safely take his oath upon the Jewes Thora And that it is not lawfull so to doe it may be thus objected 1. It is a sinne Iudaizare to Iudaize to doe as the Jewes doe as to be circumcised to observe the Jewish Sabbath and such like But to sweare upon the Thora is to Iudaize that is to doe as the Jewes doe Ergo c. Answ. 1. To Iudaize is not simply to doe that which the Jewes doe but that which they alone doe and none other as to beleeve that which they only beleeve as that the ceremonies of the Law are still in force or to doe that which they only doe as to be circumcised and to abstaine from certaine kinde of meats as Saint Paul chargeth Saint Peter that he compelled the Gentiles Iudaizare to Iudaize concerning their meats for he did eat with the Gentiles before the Jewes came and afterward he withdrew himselfe from them otherwise to beleeve as the Jewes and others also beleeve and to doe likewise as to hold the world to have beene created the Israelites to have beene delivered and all other things in the Scriptures to be true as they are there set downe this is not to Iudaize 2. So because the Thora which is the Pentateuch is not only received of the Jewes but of the beleeving Gentiles and the truth of the Law we subscribe unto as well as the Jewes therefore simply to take an oath upon their Thora