neither goe upright before neither at that instant onely when Satan used him but whereas he did extoll himselfe against man he is brought to his first condition and his creeping and feeding of the earth which should not have beene ignominious before is acccursed and made reproachfull now Mercer Calvin QVEST. XXIV Of the enmity betweene the seed of the woman and the Serpent WHere the Lord saith I will put enmity betweene thy seed and her seed 1. This first is truly understood of Christ quia solus ita semen multeris est ut non etiam viri semen sit who was so the seed of the woman as he was not of the man and betweene Christ and Satan the greatest enmity was who consented to him in nothing 2. We may also understand by the seed of the woman all the Elect and by the seed of the Serpent all the wicked who are the sons of the Devill as Christ said to the unbeleeving Jewes Yee are of your father the Devill Ioh. 8.44 betweene whom the Elect and the wicked there shall be perpetuall enmity and therefore Rupertus saith the Scriptures are called the booke of the battells of the Lord Num. 21. which declareth the continuall combate betweene the Church of God and the world 3. Part of this sentence is literally true in the Serpent for as Rupertus noteth if a woman tread upon the Sepent with her bare foot he presently dieth but if he first bite her heele the woman dieth of that poyson But howsoever this be true it is most certaine that betweene man and those venomous creatures there is a naturall hatred that one cannot endure the sight and presence of the other 4. Some doe marvell why the Serpent is not made mute and dumbe seeing Satan abused his tongue and mouth to tempt the woman the Hebrewes thinke that the punishment is included in that dust is appointed to bee his meat for such whose mouthes are filled with earth cannot speake And to this day we see that the punishment remaineth upon the Serpent who maketh no perfect sound as other cattell doe but hisseth onely 5. Satan was accursed before God before nor any hope of recovery remained but now the sentence is declared to the comfort of man and Satans state declared to be irrepairable for his punishment shall endure all the daies of his life that is for ever 6. Some by the heele understand the end or extremity as Onkelos that in the end the Devill as a Serpent shall bite the heele some the inferiour part of the soule some the humanity of Christ which Satan pinched at when Christ was put to death but thereby Christ gave him a deadly blow upon the head But generally it signifieth the weaker parts of Christs body which is the Church that Satan shall bee nibling and biting at the heele as a Serpent doth when hee is overwhelmed and turned upon his backe that is hee shall touch the members of Christ and trie them with many temptations but hee shall not be able to hurt them Mercer 7. By the dust also some understand terrene and earthly things wherein the Devill is conversant being cast downe from heaven some the graves and sepulchers of dead men where the spirits appeare but this clause is properly referred to the Serpent who as he was Satans instrument to cause man to sinne and returne to the dust so that he should feed of the dust QVEST. XXV Of the sorrowes of women Vers. 16. I Will greatly increase thy sorrowes There is a threefold punishment inflicted upon the woman as Rupertus well noteth pro seductione conceptus multiplicitas pro gulae oblectamento vterâ— dolor pro scandalo quod viro exhibuit servitutis poena c. because she was seduced she hath sorrow in conceiving for the delight of her eye the paine of her wombe for the offence in enticing her husband subjection unto him But where the Lord saith I will multiply thy sorrowes and conceptions 1. It is neither with Oleaster to be referred to the bearing of the child so long in the womb for that is agreeable to nature and our Saviour was so borne in his mothers womb and therefore this was no part of the curse 2. Neither doth the curse consist in the multiplicity as Rupertus because many are borne which are ordained to destruction for simply the fruit of the womb is a blessing Psal. 27.3 3. But hereby the many sorrowes are signified which women doe endure in the conception of their children as faintnesse loathing of meat longing for strange things griefe ache unwilsomnesse perill of abortion and such like Secondly whereas women should before have brought forth without pain now their travaile is ful of labour in so much as many have miscarried in the birth of their children as Rachel and it is well observed of Aristotle that no other creature with such difficulty bringeth forth her young as woman doth which is an evident demonstration of this punishment laid upon them Thirdly where it is said the womans desire shall bee to her husband and he shall rule over her 1. It is not understood of the naturall desire the woman hath eftsoone of her husbands company notwithstanding her painfull travaile which is no punishment but a delight unto them 2. But of that subjection whereby by the law of nature practised among Pagans women doe depend upon their husbands The woman should before have beene obedient to man but of a loving society to be made partaker of all his counsells nor of an urging necessity as now whereby the woman in rerespect of her weaknesse both with her will dependeth of her husband for her direction and provision of things necessary and against her will she often endureth the hard yoke of an unequall commander QVEST. XXVI How the earth was cursed unto man Vers. 17. CVrsed be the earth c. 1. It is to be observed that the Serpent is onely pronounced accursed because his state is remedilesse and desperate but neither the man or woman are accursed for whom there is hope 2. The earth is accursed not in it selfe but in respect of the use of man as S. Paul saith that the creatures doe yet groane with us together 3. Some Hebrewes note that some men are exempted from this punishment to eat their bread in the sweat of their browes as Kings and Princes but no women are exempted from their punishment because the woman both sinned her selfe and enticed the man so did not Adam but this sentence is generall against all men that although one particular onely be expressed of the labour and toyle in tilling of the ground yet therein are contained all other the cares and troubles of this life from the which none are free 4. Some Hebrewes thinke that in mans innocencie he should not have travelled so for his bread as in threshing grinding bakâ—ng of it and it may very well bee that although man should not then have lived
signifieth to fall were not so called either because they were fallen in stature from the hugenesse of the first Giants as Ramban neither as R. Sel. because they were the cause of ruine of falling to themselves or others nor yet onely because they were Apostataes and sell from God Iun. but they were so called in respect of their great stature the sight whereof caused men to fall to the ground for feare Ab. Ezra Mercer 8. Neither was their talnesse or greatnesse of stature simply evill but because they abused their strength to lust and violence and so became both monstrous in their body and soule and begat a monstrous generation like to themselves Mercer QVEST. IX The space of an hundred and twenty yeares how to be reckoned 6. HIs dayes shall be 120. yeares c. 1. Which is not referred to the age of man as Tostatus and Rupertus thinke because Moses the writer hereof lived no longer for although it be true that mans life was shortned after the floud and thrice halfed from 900. and odde to 400. and odde as in Arphaxad that lived 425. yeares and then halfed againe from 400. and odde to 200. and odde as in Serug that lived 230. and then almost halfed to 100. and odde as in Abraham that lived an 175. yeares yet wee see that many of these exceeded an 120. We rather with Hierome Chrysostome and others take this time set to be that space of yeares which God gave unto the old world for their repentance which were not shortned by twenty yeares as Hierome thinketh because of their wickednesse for the floud came an 100. yeares after when Noah was 600. yeares old Gen. 7.6 Neither need we say with Augustine that Noah was said to be 500. yeare old when he was but 480. because he had lived the most part of it for Sem was but an 100. yeare old two yeare after the floud Gen. 11.10 but now he should be an 120. if Noah were then but 480. when he beganne to have his sonnes Therefore this doubt is more easily reconciled to say that this time was set before Noah was 500. yeares of age but by way of anticipation mention is made of Noahs sonnes before because of the continuing of the story as we see the like Gen. 2. where the creation of the woman is recorded after the seventh day being done the first Mer. Per. QVEST. X. Of the originall of Giants 7. NOw as touching the originall of Giants 1. first the opinion of Paulus Burgensis is to be refused who thinketh they were Devills called in Hebrew Nephilim cadentes of falling because they fell from heaven for these Giants were destroyed by the floud so were not the Devils and the Giants were called Nephilim both in respect of their terrible stature which made men fall to the ground and for their Apostasie in falling away from vertue and piety 2. As absurd is the opinion of Franciscus Georgius that these Giants were begotten of spirits companying with women and that otherwise they are not engendred and that these are the seed of the Serpent betweene whom and the seed of the woman the Lord put enmitie for this cause saith he since the comming of Christ who hath broken the Serpents head we read of no such commixion of the spirits with women nor of this generation of Giants Thus Franciscus Georg. 6. tom problem 33. c. 33.1 But these fansies may be easily controlled 1. For Giants to be procreated of men is no more against nature than for Pygmees and Dwarfes that are as much admirable for their smalnesse as the other are for their talnesse such an one was one Canopas in Augustines time that was but two foot and a hand breadth high 2. That spirits have used the carnall company of men and women since Christ Augustine sheweth lib. 15. de Civit. Dei c. 23. and experience confirmeth the same though thereof there can be no generation 3. And likewise it is evident that there have beene men and women of Giants stature since Christ Augustine maketh mention of a woman of admirable talnesse her parents being but of ordinary stature lib. 15. de Civit. Dei c. 23. and Pliny of a man in Augustus time of nine foot and a halfe in height 4. Neither are these Giants that seed of the Serpent for they are also begotten of women neither were all Giants men of great stature wicked persons for it is not unlike but that Adam Noah and other Patriarks before the floud much exceeded the ordinary stature of men now and the Ecclesiasticall stories make mention of one Christophorus a man of twelve cubits in height that was put to death under Decius the Emperour for the Christian faith And further all the naturall seed of women are not at enmity with the Serpent but many of them he useth as his agents and instruments This place then is much abused to that purpose wherefore it is alleaged These Giants then were no other but the naturall off-spring of men and women in those dayes before the floud not that all were such but these were such which were so borne by this unlawfull conjunction betweene the seed of the righteous and the wickd race for as the root was so was the branch the marriage unholy and the issue ungratious QVEST. XI How God is said to repent 8. Vers. 6. IT repented the Lord. The ancient writers have diversly collected of these words but all to good purpose 1. Chrysostome saith it is Verbum nostrae parvitati accommodatum a word applied to our weaknesse to expresse the greatnesse of their sinnes Quae misericordem Deum indignari fecerunt which compelled the mercifull God to be angry 2. Theodoret It repenteth me c. that is I have purposed to destroy man as the Lord saith it repenteth me that I have made Saul King that is I have decreed to depose him and so as Augustine well saith Non est perturbatiâ— sed judicium quo irrogaetur poena it is no perturbation in God this repentance but an imposition of punishment 3. Rupertus in that it repented the Lord pietatis est it sheweth his piety how loth the Lord is to punish but in that the Lord purposeth to destroy them severi judicii est it sheweth his just severity 4. But Augustine more to the purpose saith Paenitudo Dei est mutandorum immutabilis ratio Repentance in God is his unchangeable disposition of changeable things God is not changed but the things altered 5. Iustinus Martyr hath most plainly opened this point God is immutable Sed cum ii quos curat mutantur mutat ipse res prout â—is expedit quos curat but when they whom God careth for are changed then God changeth the course of things as he seeth expedient for them For God immutabiliter ignoscit unchangeably forgiveth those repent as the Ninivites and immutabiliter non ignoscit unchangably forgiveth them not which amend not as Saul
as is expressed Gen. 1.27 God created them male and female which story being briefly set downe in the first chap. is by way of recapitulation rehearsed more at large in the second chap. QVEST. XXXIIII How the creatures were brought to Adam Vers. 19. GOd brought them unto man to see how he would call them 1. We neither thinke that Adam gathered the cattell together as the shepherd his sheep 2. Nor yet that they were brought to Adam by the Angels for the text saith that God that formed of the earth every beast of the field brought them by his secret moving and stirring of them to present themselves to Adam as they did afterward to Noah when they went into the arke 3. Neither was this imposition of names done mystically nor historically as some thinke 4. Nor yet doe wee thinke that the beasts were not brought before Adam but his eyes so illuminate that hee saw them every where in their places for this is contrary to the text which saith God brought them 5. Nor yet is it to be imagined as Barcepha reporteth it to be the conceit of some that Adam sate in some high place in Paradise his face shining as Moses did and that every beast come as he was called and bowed the head as he passed by not being able to behold Adams face for brightnesse for these are but mens conceits 6. But we thinke that all the beasts by Gods secret instinct were gathered to Adam for these causes 1. that man seeing his excellent creation farre surpassing all other might thereby be stirred up to praise his Creator 2. that there might be a triall of Adams wisdome hee brought them to see how he would call them 3. that by this meanes the Hebrew language wherein those names were given might be sounded 4. that mans authority and dominion over the creatures might appeare for howsoever man named every living creature so was the name thereof 5. that man finding among all the creatures no helpe or comfort meet for him v. 20. might have a greater desire thereunto and more lovingly embrace his helper which should be brought to him QVEST. XXXV How an helpe could not be found meet for Adam FOr Adam found he not an helpe meete for him c. 1. not as Ramban noteth Adam could finde none to whom to give his name as he did to the woman calling her of ish ishah but it must bee understood of the nature of man that an helpe could not bee found answerable to him 2. R. Eliezer doth so interprete as that God could not finde an helpe but God knew that alreadie hee needed not for that cause to bring the creatures before Adam hee then that is Adam could not finde one for himselfe 3. But impious is the conceit of R. Sel. that man companied with every sort of beast and so could finde none apt and meet for him Mercer QVEST. XXXVI Of the excellent knowledge and wisdome of Adam FUrther by this imposing of names upon the creatures appeareth the great knowledge and wisdome of man 1. in naturall things for names were given at the first according to the severall properties and naâ—ure of creatures and if Salomon had such exact knowledge of beasts and fowles of trees and plants even from the Cedar to the hysop 1 King 4.33 no doubt Adam had greater knowledge whom we may safely hold to have beene farre wiser than Salomon notwithstanding that place 1 King 12. where Salomon is said to bee the wisest of all before him or after him for that is spoken of the common generation of men where both Adam is excepted created after Gods image and Christ that holy seed borne without sinne this place then needed not to have forced Tostatus to preferre Salomon before Adam in wisdome 2. Adam had also the knowledge of supernaturall things as he was not ignorant of the mystery of the Trinity according to whose image he was made one part whereof is knowledge Coloss. 2.10 3. It may also be safely held that Adam had knowledge of Christ to come though not as of a redeemer for that promise was first made after mans fall Gen. 3.15 but as of the author and fountaine of life whereof the tree of life in Paradise was a symbole 4. And whereas some thinke that Adam and the woman were not ignorant of the fall of the Angels as Catharinus upon this place yet it seemeth to bee otherwise as may appeare by the conference of Sathan in the serpent with the woman wherein she is altogether without suspition and the knowledge of the fall of Angels would have made her more cautelous not to have committed the same sinne of pride in desiring to be like unto God though not in the same measure or degree QVEST. XXXVII Of Adams sleepe Vers. 22. GOd caused an heavy sleepe to fall upon man and he slept 1. This was not a naturall sleepe as some thinke which Adam fell into by reason of his wearinesse in taking view of the creatures buâ— an extraordinary sleepe caused by the Lord who could otherwise have effected his purpose but it pleased him to use this meanes Mercer 2. This was an heavy sleepe the word is tardemah teunivah signifieth a light sleepe shenah a more profound sleepe but thardemah is the deepest sleepe of all 3. R. Isaac Cara thinketh that man was cast into a sleep to signifie that he should be as asleep in the house not given to contention and strife 4. We doe thinke that as this was a sound heavy or deepe sleep of the body so the soule of Adam was in an ecstasis or trance being illuminated of God as it may appeare by this that when he awaked he knew that the woman was taken out of him 5. And this was done Adam sleeping rather than waking both that neither Adams sight might be offended in seeing his side to be opened and a rib taken forth nor yet his sense of feeling oppressed with the griefe thereof which was not only by sleepe mittigated but by the power of God concurring with the ordinary meanes for we see by experience that sleep is a binding of the sense QVEST. XXXVIII Why the woman was made of one of Adams ribs ANd he tooke one of his ribs and closed up the flesh in stead thereof First the reason is evident why it pleased God to make woman out of the body of man not of the earth as he had made man 1. That hereby might appeare the preheminence that man hath over woman as the Apostle noteth 1 Cor. 11.7 8. that as man is the image and glory of God so the woman is the glory of the man because shee was taken out of man And therefore also the woman hath her name and denomination of man because she was taken out of him v. 23. 2. Another cause of this worke was that it might be a surer bond of love that the man knowing the woman to be taken out of him might more firmely set his
time though not now 5. Confut. Adams sinne pardonable 5. WHereas we say that all sinnes are veniall to the faithfull and elect Bellarmine replieth that Adam committed a mortall and damnable sinne because it was said vnto him in what day thou eatest thereof thou shalt die the death lib. 1. de amiss grat c. 7. Ans. Wee say that though this sinne was damnable in it owne nature yet by Gods grace through Christ it was made veniall and pardonable to Adam unlesse Bellarmine say with the hereticke Taâ—iane that Adam was damned 6. Confut. Adam lost not his faith 6. BY this place also he would proove that Adam and Eve lost their saith because they beleeved not the sentence of God that they should die if they transgressed the commandement lib. 3. de amission great c. 6. Ans. This prooveth that they failed in faith not that their faith was utterly lost and extinguished for if Adam had no faith remaining to what purpose should God have propounded the promise of the Messiah to a faithlesse man Places of Exhortation 1. IN that God sanctified the Sabboth and rested therein from all his works he did it for our example that we therby should learne religiously to observe the Lords day 1. in abstaining from all bodily and servile workes 2. in keeping our selves undefiled and unspotted of all sinnefull works 3. in sanctifying it to holy exercises to the praise of God and our owne comfort 2 v. 7. In that God made man of the dust and put the breath of life into his nostrils man is here to learne humilitie by the consideration of his base and poore beginning and to remember how brittle his state is whose life is but a blast of the breath a puffe of the aire Isay 2.22 Cease from man whose breath is in his nostrils 3 Seeing that goodly garden of paradise replenished with such goodly plants and fruitfull trees is now destroyed and not to be found in earth we are taught to sequester our affections from all earthly delights and to seeke for a paradise much better in heaven 4 v. 15. Seeing man even in the state of his innocency was not to live idlely but God assigned him to keep the garden we are thereby admonished that now much more every man should occupie himselfe in some honest labour of a lawfull vocation 5 In that God made the woman out of man from whom shee had her beginning thereby is described the dutie of the wife to be obedient to her husband as her head and principall for whole cause shee was made 6 And seeing the woman is bone of mans bone and flesh of his flesh thereby the husband is put in remembrance to love tender and cherrish his wife even as his owne flesh 7. verse 18. It is not good for man to be alone in that God first taketh care to provide an helper for man before he saw his owne want and while Adam slept and thought nothing the Lord prepared him an helpe we see how Gods providence watcheth over us foreseeing for us many things which we see not our selves yea taking care for us while we sleep as it is in the Psalme Hee giveth his wel-beloved sleepe Psal. 127.3 Mercer CHAP. III. The Analysis or Method THis Chapter describeth the fall of man first his sinne and transgression from verse 1. to verse 9. then his punishment verse 9. to the end In their transgression is to be considered the tentation of Sathan verse 1. to verse 6. the seduction of the man and woman verse 6. thirdly the effects and fruits of their sinne verse 7 8. In Sathans temptation wee haue his subtill insinuation verse 1. the womans simple confession verse 2 3. the suggestion it selfe verse 4 5. In their seduction verse 6. first are set downe the inducements or provocation the goodnesse of the tree for meat the pleasantnesse to the eye the fruit thereof supposed to be knowledge then the pravarication or offence they did eat The effects of their transgression are shame which causeth them to cover their nakednesse verse 7. feare which maketh them to hide themselves verse 8. In the punishment there is first their conviction of the man and woman verse 9. to 14. then the malediction or curse denounced first then executed The sentence is denounced against the tempter or parties tempted The tempter is either the â—ccessary that is the serpent which was the instrument whose punishment is set forth verse 14. or the principall namely Sathan who is censured verse 15. The persons tempted first the woman is punished with sorrow in travaile subjection to her husband verse 16. secondly the man is judged the cause is first shewed his transgression verse 17. then his judgement in the cursing of the earth with thornes and thistles in cursing of man with misery in his life mortality in his end verse 19. The sentence lastly is executed in the expulsion of man out of Paradise verse 23. with the consultation going before verse 22. and his perpetuall exile from thence the Angels keepe the way to Paradise with a sword that Adam should not returne thither The difference of translations v. 1. the serpent was wisest S. wiser C. craftier than any beast cat heb gnarum subtill v. 1. yea hath God indeed said B. G. A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quare wherefore hath God said S.H. it is true that God hath said Ch. quia because God hath said T.P. heb aph ci yea because Sathans abrupt beginning sheweth a long communication before and here hee giveth a reason as though God were not equall toward man in the prohibition c. v. 6. to be desired to get knowledge G.T.S. or to make one wise B. heb delightfull to behold aspectu delectabibile C.H. which was said before v. 8. the voice of the word of God C. the voice of God walking caet v. 8. in the coole of the day B.G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at noone S. ad auram post meridiem in the coole aire after noone H. ad ventum in the wind or aire of the day T.P.C. heb lervach haiom the soft wind brought Gods voice unto them v. 11. unlesse thou hast eaten c. S.H. hast thou eaten caeter v. 12. the woman which thou gavest to be with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B.S.C. which thou gavest me G. gavest my fellow sociam H. allocasti didst place with me T. gâ—imads with me heb v. 15. he shall breake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G.S. ipsa she shall H. it shall breake ipsum T.B.P. heb his it shall that is the seed he shall observe thee from the beginning thou shalt observe him to the end Ch. thou shalt lye in wait for his heele H. bruise his heele caet v. 16. thy desire toward thy husband T.B. subject to thy husband G. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy turning to thy husband S.C. subpotestate under the power of thy husband H. heb to shuchah desire
lust v. 17. of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only shalt thou not eat S. only is here added 17. Cursed is the ground for thy sake B.G.T.P. in opere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in thy workes S.H. heb bagnabar for or because of the Ch. 20. called her Hevah B.G.C.T.P.H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 life S. heb Chavah 21. garments of honour vpon their skin C. coats of skinne caeter 24. a fiery sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T.B.S.H. the point or blade of a sword shaken P.G. lahat signifieth a blade and a flame a sharpe sword shaken C. 21. Adam is the only man on earth of himselfe knowing good and evill C. is as one of us knowing c. caeter The Exegesis or theologicall explication QVEST. 1. Whether it were a true serpent that talked with Eva. vers 1. NOw the serpent was mâ—re subtill c. 1. we neither thinke with Iosephus that it was in the beginning naturall to the serpents as to other beasts to have the use of speech and understanding which was the conceit also of Plato that under Saturne men used to speake conferre by language with beasts Euseb. lib. 12. de prepar Evang. c. 9. for if it had beene naturall to beasts to speake they should no more after the fall have beene deprived of their naturall faculties than the Angels or 〈◊〉 that fell and beside this opinion is contrarie to the Scripture which saith that man onely was created according to Gods image that is with reason and understanding which guideth the speech 2. We refuse also the opinion which Barcephas ascribeth to Ephrem lib. de paradis c. 27. that the use of speech was given unto the serpent onely for this time as it was to Balaams asse that the Devill spake in the serpent as the Angell did in the Asse we grant but the serpent could not speake of himselfe wanting the instruments and organs of the voice which man hath 3. Neither is Cyrillus opinion to be received that it was not a true serpent but a shew onely and apparition For then it should not have beene said that the serpent was wiser than all the beasts of the field and afterward God layeth a curse upon the serpent that he should goe upon his bellie and eate the dust of the earth it was a true serpent then not a shadow onely 4 Cajetanus conceit also is to be rejected who by a continued allegorie by the serpent would have the Devill understood that there was neither serpent in truth nor in shew that appeared to Eva but this tentation was altogether internall and spirituall for by this meanes the whole storie of the creation may as well be allegorized and so the truth of the narration called in question and beside whereas the Devill internally tempteth onely two wayes either by alluring the sense by some object or else by moving and working the phantasie our parents before their fall could not be so tempted having no inordinate motion 5 Some thinke that the woman did understand the speech of the serpent such as beasts use to expresse their minde and not otherwise but it is evident that the serpent did verily speake 6 Aben Ezra is of opinion that it was the serpent and nothing else but the curse afterward pronounced upon the serpent and that prophesie that the seed of the woman should breake the serpents head sheweth that the Devill spake in the serpent who is principally accursed 7 Our opinion then is that it was a true serpent which talked with Eva as may appeare by the punishment inflicted upon this kind and that the Devill used the serpent a subtill beast as his instrument and spake out of him This our Saviour confirmeth in the Gospell that it was Satan which was a murtherer from the beginning and caused the death and fall of our parents Iohn 18.44 And Saint Paul affirmeth that the serpent beguiled Eva through his subtiltie but the woman was not deceived by the serpent but by the craft of the Devill speaking and working by the serpent Of this judgement are most of the auncient fathers Basil Chrysostome Augustine Damascene c. QVEST. II. How the serpent is said to have beene more subtile c. THe serpent was more subtile than any beast of the field 1. These words cannot be understood of the Devil as Cajetane thinketh who here by a metaphore is called a serpent for betweene the Devil and the beasts of the field there is no comparison who in subtiltie farre exceedeth man who is wiser than any brutish nature 2. Neither was the serpent more subtill onely for this time as Augustine seemeth to thinke lib. 11. Genes ad lit c. 29 for Satan could not infuse more subtilty into the serpent than by nature it had and the text it selfe seemeth to insinuate that the serpent by nature was more subtill than other beasts 3. wherefore the truth is that whereas the serpent is a most subtill beast it was not by chance that Satan used him as his instrument beeing by his naturall subtiltie apt thereunto and the serpents subtill nature appeareth both by the sleights he useth in helping himselfe as to let passe what Plinie reporteth that by the juice of fennel he strippeth himselfe of a certaine skinne wherewith he is overgrowne in winter and with the same hearb cleareth his dimmed sight the Scripture sheweth that the serpent stoppeth his eare against the voice of the charmer Psal. 58. As also his craft appeareth in his enmitie against man whom he assaileth secretly and in silence as biting the horse by the heele to cause the rider to fall Gen. 49.17 And further concerning the naturall wisdome of the serpent our Saviour witnesseth saying to his disciples bee yee wise as serpents innocent as doves Mat. 10.16 4. Some thinke that this is set forth as a praise and commendation in the serpent that he had such a gift of wisdome subtilty given him in the creation but the contrarie appeareth that although this naturall gift in the serpent was good yet here relation is made to Satans craft whereby he seduced Eve Adam and Eve are said before to be gnarumim naked simple and here the serpent is said to be gnarum in the contrarie sense craftie covert not smple for the Hebrew word admitteth a contrarie sense Mercer QVEST. III. Why Satan in the serpent beginneth with an interrogation vers 1. YEa hath God indeed said c. 1. Some doe take this to bee an ironicall speech as though Satan in the serpent should scoffingly say it is a like matter that God careth what you eat 2. Some make it an interrogation as though Satan should aske the reason why God had so said c. as the Latine and Septuagint 3. Some make it a naked question Is it true that God hath said Chald. 4. R. Sel. expoundeth it for san perhaps and would have it doubtfully spoken 5. Some make the emphasis or force of the seÌ„tence in this
word God it is not like that God would give you any such precept 6. Aben Ezra interpreteth aph ci by quanto magis how much more that after Satan had shewed many reasons to perswade the woman that God loved them not hee urgeth this above the rest that God had given them this prohibition 7. But the best interpretation is this that after long communication had with the woman at length the serpent commeth to that which he intended to draw from the woman some answer whereupon he might worke further and therefore with some admiration saith in effect it seemeth very strange or I much wonder that God would give any such prohibition unto you Mercer QVEST. IIII. Why Satan tempted man and that by the woman NOw the Devill thought to supplant man in Paradise not because he did foresee that the Messiah should take flesh of Adam for as yet man was not fallen nor Gods counsell revealed concerning the Redeemer that should breake the serpents head but the envie of Satan was the cause that moved him to this tentation that he might bring man into the same state of damnation and he sheweth his malice against God in seeking to deface his image Calvin 2. Hee setteth upon the woman first not because as Ambrose thinketh the precept was given onely to Adam by God himselfe for it was spoken to them both but because he saw her to be the weaker and so fittest for him to worke by Mercer QVEST. V. How Eva indured to talke with the serpent NOw whereas it will bee questioned how it came to passe that Eva was not afraid to talke with the serpent 1. which was not either because this serpent which Satan vsed had a pleasant countenance and virgins face which opinion is imputed to Beda which is rather to be held a painters fancie than the worke of nature there beeing no such serpent to be seene in the world 2. neither for that the serpent was more familiar with man than any other creature as thinketh Damascen 3. neither can the very kind of the serpent be described as Eugubinus saith it was the Basiliske which poisoneth hearbs and plants with his very breath Pererius saith it is most like to be the serpent called Scytala which hath a backe of divers colours for this is too great curiositie seeing the Scripture onely generally nameth a serpent noting no speciall kind 4. But as Chrysostome well observeth the sight of the serpent which after sin became terrible hatefull to man was now not abhorred neither were any creatures as yet in the state of mans innocencie loathsome unto man and therefore Eva might well indure the sight of the serpent QVEST. VI. What mooved Eva to give eare to the serpent BVt whereas Eva was not astonished to heare the serpent speak 1. it was neither as Rupertus thinketh because the woman imagined that some powerfull spirit caused the serpent to speake and therefore gave reverent eare for this had not beene farre from Idolatrie to yeeld any such reverence to any but to the Creator 2. Neither did shee thinke as Bonaventure holdeth that some good spirit intending her good thus spake in the creature For then shee would not have said the serpent but the spirit or Angel deceived me 3. Neither is it like that Eva as Cyrillus seemeth to thinke was ignorant whether the use of speech were given unto any creature beside man to the which opinion Tostatus and Pererius subscribe for seeing that Adam had before given names to all creatures which God brought unto him they could not be ignorant by this experience that man onely had the gift of calling and giuing names 4. But Eva knowing well that God had created angelicall powers was carried away with the voice and goodly promises delivered from the serpent not beeing so much intent from whom they came as what was spoken not considering while shee was ravished with an ambitious desire of bettering her estate whether a good or a bad Angell might thus speake out of the serpent for to say that man was either ignorant of the creation of Angels or of the power and facultie of beasts was too great a defect of knowledge to be incident to that perfect estate QVEST. VII Whether the serpent went vpon his bellie before the curse vers 14. VPon thy belly shalt thou goe dust shalt thou eate c. 1. It is neither to be thought with Barcephus that the serpent before went upon his feete as other beasts for God would not alter the nature and shape of his creature having given power to every creature before to multiply his owne kinde this had beene to mislike the worke of his owne hands 2. Neither is it to be supposed with Didymus Hieromes master that the serpent during onely this time of tentation was caused by the spirit to stand upright for it had beene no punishment for the serpent to returne to his first nature 3. Neither doe we approove the sentence of the fathers as of Augustine Gregory and others who by an allegorie doe apply these words to the Devill that he goeth upon his belly when he tempteth men to gluttony leachery whereof the bellie is the instrument and he eateth earth having power over earthly minded men for after this manner the whole storie may likewise be allegorized 4. Neither with some others as Pererius doe we approve both an historicall sense of this malediction in the serpent an allegoricall in the Devill but the whole is historicall the first part whereof concerneth the serpent the instrument the other Satan the principall that his head and power should be broken by this meanes and where he had thought to gained he should sustaine a greater losse 5 Our sentence then is this that the curse denounced against the serpent consisteth not in the thing it selfe but the manner of it the serpent did from his creation creepe upon his brest and feede of the earth but now this is made ignominious and accursed unto him which was not before as weeds and thistles were created before mans fall but after beganne to bee a curse to the earth and man was naked before his transgression but was not ashamed of it till after so the raine-bow was before the floud but then onely ordained to be a signe of the covenant that God would no more destroy the world with water QVEST. VIII Why the Devill spake out of the serpent IF it bee further demanded why the Devill spake out of the serpent rather than appeared in any other shape 1. I say with Augustine because God permitted Satan to use no other beast as his instrument but the serpent 2. That it was neither fit that hee should have appeared in humane shape for Eva knew well enough that her selfe and Adam were all mankind and none beside them neither if Satan had framed a voice out of the aire would Eva have endured so familiar a conference and for that the serpent in regard of his subtilty
was the fittest instrument that would soone winde himselfe in and out and creepe away that he should not be seene of Adam 3. In that Moses maketh no mention of the Devill but of the serpent only it was both in regard of the weaknesse and rudenesse of the people who could not well conceive any other but the visible creatures and for that Moses writing a story reporteth things as they appeared as the story of Samuels apparition to Saul calleth it Samuel whereas it was Satan in Samuels shape because it so appeared 4. The Hebrewes here are not to be approved that say the serpent coveted to have company with the woman for that is against the nature of beasts QVEST. IX Of the manner how the woman was tempted of Satan COncerning the tentation of Satan and seduction of the woman 1. he beginneth subtilly hath God indeed said yee shall not eat of every tree whereas God onely forbad them one tree as though God had dealt hardly with them in abridging them of their liberty 2. The woman reporteth not the words of the prohibition truly some thinke that shee added of her owne yee shall not touch it as Ambrose some that she changed the words as Rupertus for the tree of knowledge of good and evill saying the tree in the midst of the garden but certaine it is that she taketh somewhat from Gods words pronouncing doubtfully lest ye die which God had denounced most certainly ye shall dye the death that is surely dye 3. Satan in his reply v. 4 5. heapeth up many lies together 1. that they shall not dye 2. that God did envy their happinesse 3. that knowledge might be had in eating of fruit 4. that they should thereby bee made like unto God Beside Rupertus conceit is here excellent that the Devill in every one of these points speaketh doubtfully as he gave the Oracles of Apollo that every word which he spake might have a double meaning ye shall not die that is not presently the death of the body though presently made subject to morrality your eyes shall bee opened so they were to their confusion knowing good and evill not by a more excellent knowledge but by miserable experience after their transgression ye shall bee as gods either as Angels or like unto us sinfull and wicked spirits 4. The woman seeth the tree to be good for meat there is her voluptuous desire pleasant to the eyes there is her curiosity and to be desired for knowledge there is the vanity of her minde Thus as the Apostle saith whatsoever is in the world is the concupiscence of the flesh the concupiscence of the eye the pride of life 1 Ioh. 2. QVEST. X. Adam tempted and deceived as well as the woman though not in the same degree THe order then and manner of the tentation was this 1. It is evident that neither Adam nor Eva had committed any sin before this congresse with Satan for the Scripture saith that til then they were both naked and were not ashamed Gen. 2.25 So that herein both Rupertus and Ferus are deceived 2. Satan first assaileth the woman both being as the weaker more easie to be seduced as a fit instrument also to entice Adam 3. Adam did not only incline unto her amicabili quadam benevolentia of a loving mind and thereby enticed as Sampson was by Dalilah and Salomon by his wives but it is like he was seduced by the same flattering and false perswasions whereby the woman was first beguiled being carried away with an ambitious desire in knowledge not to be equalized but made like unto God this may appeare out of the 22. verse Behold man is become like unto us to know good and evill where the Lord reproveth also mans affected and curious desire to attaine to a greater perfection Neither doth that place of the Apostle contradict this opinion Adam was not deceived but the woman was deceived and was in the transgression 1 Tim. 2.14 for whether we expound it with Epiphanius and Calvin that the Apostles meaning is the woman was first deceived not the man or with Mercerus that the man was not deceived but entised by the womā or with Hierome that Adam was not deceived by the serpent but by the woman or that Eva did not wittingly deceive Adam as the serpent beguiled Eva whereof the two first expositions being one in effect are most agreeable to the Apostles minde by this text Adam is not wholly exempted from being deceived but only in that manner as Eva was perverted and seduced QVEST. XI Whether Adams sinne was the greatest of all sinnes NOw as touching the greatnesse of Adams sin simply it was not the greatest sin of all committed in the world neither in respect of the kind of the sinne as adultery is greater than fornication for so we hold blasphemy and Idolatry to be greater sins than Adams was neither in respect of the affection of the offender for many are with a more ungodly violent and sinfull desire given over then Adam in this tentation neither was it the greatest in respect of the quality of the sin for it was pardonable in Adam whereas sinne against the holy Ghost is impardonable But yet it may truly bee said to bee the greatest 1. in regard of the fruits and sequele of that sin the contagion and infection of all mankind 2. in respect of Adams person who in his excellent gifts considered might have more easily resisted 3. in regard of the facility of the commandement which required no hard or difficult thing 4. the place also it selfe being considereth namely in Paradise where there was no provocation or allurement unto sinne QVEST. XII Whether Adams or Eves sinne were the greater NOw if Adams sinne be compared with the womans in some things it will be found equall in some things superiour in some inferiour to it 1. Both Adam and Eva sinned in their infidelity in not beleeving the word of God but giving credit to Satans faire promises that they should not dye 2. in their concupiscence in coveting the forbidden fruit 3. in their ambition in desiring a further state of perfection Secondly in respect of Adams person who was appointed to be the womans head and of his gifts of knowledge and wisdome the man was more faulty than the woman Thirdly yet simply the womans sinne was greater because beside other sinnes common unto them this was proper unto her in seducing her husband so that as Augustine well noteth de Genes 11.42 the man sinned onely against God and himselfe the woman against God her selfe and her neighbour beside the woman was first deceived and became the author and beginner of transgression Therefore the opinion of them is not here to bee allowed who doe either aggravate Adams sinne or extenuate the womans of the first sort is the author of the questions upon the old Testament under Augustines name who ascribeth idolatry to Adam quest 83. whereas hee desired not
to be worshipped as God but onely in knowledge to be like unto God neither can Adam be properly charged with covetousnesse as Hugo S. Vict. doth unlesse it be taken for an immoderate desire of any good thing more than is fit of the other sort is Cajetan who would lessen the womans offence both in the thing desired which was the knowledge of good and evill the externall act in coveting the fruit which was faire to the eye in regard of her sex being a woman and the weaker vessell But this notwithstanding the womans offence in the nature thereof was the greater as before is shewed QVEST. XIII Whether Eve added to the commandement and spake doubtfully Vers. 3. NEither shall ye touch it lest ye dye c. 1. Ab. Ezra noteth that the serpent useth the name Elohim speaking of God not Iehovah because hee knew it not But that is not the reason for the woman useth also the name Elohim who was not ignorant of Iehovah but Satan of purpose forbeareth to use that name Iehovah which is a name of mercy and urgeth in the name Elohim the severity of God Mercer 2. Neither doth the woman adde any thing to Gods precept that they should not touch it but faithfully expoundeth the meaning of the precept some Hebrewes think that Satan took occasion hereby to move the woman to touch the fruit that seeing she died not by touching shee should though the Hebrew particle pen be not alwayes so taken yet it appeareth so to bee used by the woman because Satan hereby taketh occasion to put her out of doubt that shee should not dye at all See Muscul. Iun. though Mercerus herein dissent from them QVEST. XIIII Why Eve gave to her husband Vers. 6. SHe gave to her husband with her c. 1. This sheweth not that Adam was at this time with Eve as some Hebrewes thinke he might come before the tentation was finished The meaning is that he might eat with her that is as she had done 2. Some thinke that before the woman did forbeare to eat of the fruit supposing it was poyson and so present death but the truth is that hitherto she had abstained in obedience to the commandement 3. Neither did she give it to Adam lest if she died he might have taken unto him another woman as some Hebrewes imagine for shee was the onely woman in the world but she was desirous to make her husband partaker of her happinesse as she thought Mercer QVEST. XV. How many wayes the eyes of the body and minde are said to be opened Vers. 7. THeir eyes were opened Their eyes of the body and minde are said divers wayes to bee opened the eyes of the body three wayes 1. When they that are blinde are made to see as Christ caused the blind to see 2. When he that hath his eyes seeth somewhat which he saw not before as Balaam his eyes were opened when hee saw the Angell with a naked sword 3. When they which see discerne that which they perceived not before as the Disciples discerned Christ in the breaking of bread The eyes of the minde are opened likewise three wayes 1. When men are brought from ignorance and darknesse to the knowledge of Christ. Act. 26 18. 2. When men are brought by affliction to know themselves as the prodigall childe is said to come to himselfe Luke 15.17 3. When a mans sinne when it is committed presenteth it selfe as Iudas sinne did when hee had betrayed Christ. Thus the eyes of Adam and Eves minde were opened to see their sinne and the eyes of their body were opened to see and discerne the deformity of those parts which were comely before Muscul. QVEST. XVI How their eyes are said to be opened Vers. 7. THeir eyes were opened and knew that they were naked 1. Not that they were either blinde before for how could Eva have seene the fruit of the tree that it was faire to the eye if shee had beene blinde 2. Neither as Iosephus thinketh lib. 1. antiquit c. 1. by the eating of the forbidden fruit had they gotten a sharper wit and understanding for then the eating thereof had bin a gaine unto them 3. Neither is it so said as R. Salomon conjectureth because now first they began to have knowledge of evill for as they had knowledge of good before so as by the contrary they had the knowledge of evill also but now indeed they know evill by miserable experience 4. But now their eies were opened the eyes of their minde and conscience to see and acknowledge their sinnes and disobedience wherein they were blinded before and to feele the rebellion and disobedience of their members in their disordered and unruly motions which maketh them for shame to cover them which use of vailing and covering the secret parts even nature hath taught the barbarous nations which even in their baths as Augustine writeth will not have their unseemely parts uncovered the like Strabo reporteth of the Indians and Diodorâ—â— Siculus of the Aethiopians that going naked in the rest of their body use to cover their secret parts QVEST. XVII Why they made aprons of fig-leaves ANd they sewed fig-tree leaves 1. Not because the fruit thereof whereof they had tasted was forbidden for they would so much more have abhorred the leaves thereof 2. Neither to betoken the desire of the flesh now procured by sin which they say is provoked by the rubbing of the fig leaves 3. Nor yet as the testimony of repentance because fig leaves doe pricke and sting the flesh 4. Neither yet need wee run to allegories that this covering with leaves or with fruit betokeneth the vaine excuse and defence of sinne 5. But they made them aprons of fig leaves both being fit for their breadth and ready at hand for no other cause than to hide their nakednesse whereof they were now ashamed QVEST. XVIII Why man was created naked NOw if it be further asked why man was created naked I answer 1. with Basil lest his mind might have beene occupied in seeking for outward things and so withdrawne from better meditations God having a purpose to cloath his body with some excellent brightnes such as is in the Angels 2. Or with Ambrose that being not naked and destitute of the ornaments of vertue they lesse needed outward ornaments 3. Whereas clothing serveth for necessity to defend from the cold and for honesty and comelinesse Adam before his fall in neither respect needed cloathing being neither subject to heat or cold nor yet having any uncomelinesse in his members 4. Adde hereunto that whereas other creatures were created with their naturall cloathing birds with feathers beasts with haire and wooll fish with scales man was created naked that hee might exercise his wit and be profitably occupyed in the invention of arts for the necessary use of man QVEST. XIX Why the voyce of the Lord was heard in the coole of the day Vers. 8. THey heard the voyce of the Lord
walking in the garden in the coole of the day 1. This was neither some great wind or terrible voyce which went before God as when he spake to Elias to betoken the Lords comming for the Chalde paraphrast translateth the voice of the word of God 2. Neither yet need we run to allegories as with Irenâ—uâ— that this walking of God in the coole of the day did shadow forth the comming of Christ toward the end as the evening of the world 3. Nor with Gregory that man having lost the fervent heat of charity did now slumber in the shadow of sin as in the coolenesse of the aire 4. Nor with Rupertus that as men risen from sleepe doe walke in the coole aire so God now awaked commeth forth having beene as it were asleepe before while hee suffered Satan to tempt our parents 5. But the meaning is plaine that after man had transgressed in the eventide or sunne-set when the winde in those countries adjoyning to the sea useth most to be stirring the Lord sheweth himselfe to Adam and calleth him to account the winde of the day brought the sound of Gods voice to Adam Iun. So then this word walking is neither to be referred to Adam nor yet properly to God but he heard Gods voyce walking and comming toward him afarre off Aug. And this winde was no extraordinary tempest as Mercer shewing Gods approaching neither doth it properly describe the time of the day neither the morning as Calvin noonetide as the Septuagint or eventide as the Hebrewes although I thinke it most probable that Adam fell in the evening of the same day of his creation but it expresseth only the manner how Gods voyce was brought by the whisking wind to Adam some doe take haiâ—m not for the day but the sea from whence the lowdest winds doe come but that is not so proper in this place The voyce which Adam heard was not a sound only of Gods comming as Iun. but it was the same voice which is expressed v. 9. when God called to Adam first afarre off when Adam hid himselfe and then neere hand QVEST. XX. Why Adam hid himselfe ADam hideth himselfe when God first began to call unto him 1. not for that as Irenaus thinketh hee thought himselfe unworthy to come into Gods presence 2. or as Augustine did he it only as a man amazed not knowing which way to turne himselfe 3. but being guilty of transgression he thought simply to hide himselfe from the presence of God as Iob expoundeth If I have hid my sin as Adam c. Iob 31.33 QVEST. XXI How God diversly speaketh unto man Vers. 9. THe Lord called to the man God diversly hath used to speake unto man either by himselfe by his secret inspiration and revelation as he did to Isaiah 2 Kin. 20.4 or by his messengers the Angels who spake sometimes by voyce only as Ioh. 12.28 there came a voice from heaven sometime by vision internall such as was the ladder that Iacob saw in his dreame Gen. 28. externall sometime in humane shape as to Abraham Gen. 18. by other creatures either without sense as by fire in the bush to Moses or having sense as the Angel spake in Balaams asse Now the questioÌ„ is which of these waies God talked with Adam for I neither thinke with Gregory that Adam per AngeluÌ„ increpationis verba audivit that Adam was rebuked by an Angel for v. 17. the Lord saith because thou hast eaten of the tree wherof I coÌ„manded thee c. the same God now speaketh to Adam that gave the first commandement concerning the tree neither with Augustine to whom subscribeth Mercerus per creaturam visibiliter factum in that Adam heard the voice of God it was done visibly by some creature for mention onely is made that they heard the voice of God vers 8 10. they saw him not that spake to him Therefore it is like that as God spake to Elias 1. King 19. to our Saviour Christ Iob 12.28 to Moses in the mount yee saw no image in the day that the Lord spake unto you Deut. 4.15 so Adam onely heard the voice of God he saw him not QVEST. XXII Why God asketh Adam where art thou WHere art thou 1. God was not ignorant where Adam was for no place be it never so secret is hid from God but by this question God draweth Adam to confession and acknowledgement of his sinne as afterward the Lord for the same cause asked Cain where his brother Abel was 2. Neither doe we refuse Ambrose collection who saith it was not tam interrogatio quam increpatio so much an interrogation as an increpation that Adam should consider not in what place but in what state he was now and from whence fallen 3. Pererius upon this place noteth well that God by thus saying did declare that Adam was one of those to whom the Lord saith I know not whence yee are Luk. 13.27 that by his sinne he was separated and estranged from God QVEST. XXIII How the Serpent is accursed Vers. 14. THe Lord said to the Serpent because thou hast done this c. 1. God curseth the Serpent because hee was Satans organ and instrument as this standeth with Gods justice to punish the instrument with the principall and he that lay with a beast they were both to bee burned Levit. 20.15 And though the Serpent had no understanding yet God curseth him for mans instruction that he might see how much this their action in seducing him was displeasing to God Mercer 2. Some doe referre the whole curse to the Serpent some apply it wholly to Satan by way of allegory some understand the whole lâ—terally of the Serpent mystically of Satan Mercer But the better course is to give part to the Serpent in this verse part to Satan in the next Iun. Calvin 3. Some doe understand the Serpents cursâ— of the shortnesse of life but other beasts are as of short continuance some Hebrewes understand the going upon his belly of the Serpents long being with young which is seven yeares together the Wolfe Lion and Beare and the Ape bring forth once in two or three yeares the Viper in seven yeares but if this were the curse then woman â—hat goeth nine moneths with childe should be of worse condition in this behalfe than other beasts as the Fox that goeth but six moneths the Sow sixty dayes the meaning of the curse is that the Serpent should be detested of all other creatures as noxious and poysonfull and should be marked with this ignominie to creepe upon his breast Mercer 4. Gechon by Hierome is translated breast Onkeleus readeth the belly the Septuagint both belly and breast because the Serpents breast and belly is altogether and he goeth upon them both the word Halach to walke is not only given to those creatures that walke on foot but to other things that move howsoever as to Rivers Gen. 2.14 to Noahs Arke Gen. 7.18 Muscul. 5. The Serpent did
exercise his strength as Augustine againe saith Administrat omâ—ia qua creavit ut etiam ipsa proprios motus exercere sinat God doth so governe all things which he created that yet hee suffereth them to exercise their owne motions 3. God might justly suffer this to be done because hee did know how to turne Adams fall unto good Deuâ— permisit hominem tentari quâ—m sciebut esse casurum quid simul videbat eo casu sâ—â—â—ti posse ad misericordiam c. God suffered man to be tempted whom he knew should fall because he saw how to use his fall to declare his mercy and justice while he justly punished some out of the same damned masse and delivered others in mercy Doct. VI. Adam not damned WHereas v. 15. a promise is made concerning Christ that the seede of the woman should breake the serpents head from hence we infer that our first patents though they sinned yet were by faith in the Messiah to come restored and not utterly condemned which was the heresie of the Tatiaâ—es August de haeres c. 23. In the booke of wisdome we read that wisdome preserved the first father of the world and brought him out of his offence c. 10.1 which is agreeable to the Canonicall scripture because Adam is called the sonne of God Luke 3.38 he was not then the child of death and hell everlastingly to perish Doct. VII Wherein Adam transgressed NOw because carnall men doe extenuate Adams sinne that he was cast out of Paradise for eating an apple I will briefly shew the greatnes of our first parents transgression wherein many sins concurred 1. There was in them both incredulitie in not beleeving Gods words to be true 2. Vnthankfulnesse in not being contented with their estate 3. Pride in desiring to be like unto God 4. Wantonnes in sinning without any necessitie having all the trees in the garden beside to eare of 5. There was the sinne of gluttonie in pampering the desire of the belâ—â—e 6. Disobedience in transgressing the commandement 7. Curiositie in coveting to know the operation of the fruit in bringing them to knowledge 8. Presumption in that they presumed of Gods mercie that they should not die though they did eate 9. Then followed the concupiscence and rebellion of the flesh in being ashamed of their nakednesse 10. They excused their sinne 11. They are guiltie of homicide in bringing death not only upon themselves but all their posteritie 12. Beside Eva seduced her husband 13. Adam sinned in his inordinate affection to his wife in listning to her 14. The easines of the commandemeÌ„t maketh the transgression more heinous as Augustine well noteth answering to this question why God forbad them to eate of that tree Si bona est quare non tango si mala est quare in Paradise ideo in Paradiso est quia bona est sed nolâ— tangâ—â— quiâ— obedienteÌ„ te volâ— if it be good why doe I not touch it if it be evill why is it in Paradise therefore it is in paradise because it is good but I will not have thee touch it because I would have thee obedient God could not then make better triall of mans obedience than in forbidding that which was good Places of confutation Confut I. Infidelity not pride the first sinne of our parent 1. THe opinion of the Popish writers is that pride was the first sinne that Eva was tempted unto because Satan saith unto them yee shall bee as gods but it is rather evident that their first sinne was infidelitie first Satan telleth them ye shall not die at all and so perswadeth them not to give credit to the word of God for if they had verely beleeved that to come to passe which was threatned they would never have given any credit to Satan Confut. II. Our parents lost not their faith 2. BEllarmine also holdeth that our first parents in their transgression lost their faith because by the seducement of Satan they beleeved not what God said unto them ye shall not die Ans. 1. It followeth not if in this one act of faith they failed that therefore totally their faith was extinguished he that shal be seduced in one article or point of faith is he presently stripped of all faith 2. It was no formall infidelitie as though wittingly they rejected Gods word but they were materially deceived onely and their sudden violent affection over-shadowed their knowledge judgement 3. So Peter denied Christ through feare and frailtie yet in his judgement he could not so at once cast off all opinion of Christ hâ—s faith was shaken and winnowed but it failed not as our Saviour testifieth of him that he had praied for him that his faith faile not Luke 23.22 and so was the case in our first parents Confut. III. Not Marie but Christ brake the serpents head 3. vers 15. THe vulgar latine translation readeth shee shall breake thy head c. which the Popish writers understand of the virgin Mary as Pererius doubteth not to give this marginal note B. virgo contrivit caput serpentis the blessed Virgin did break the head of the serpent and Bellarmine also justifieth this translation whereas in the original it is his ipsum it in the neuter gender which must be referred to seed the Septuagint and the Chalde read he in the masculine understanding it of Christ for none else but Christ broke the serpents head Confut. IIII. The tree of life could not actually give life but was a symbole of it 4. vers 22. LEst he take of the tree of life and live for ever Bellarmine would proove from hence that this tree by eating the fruit therof might bring true immortalitie Ans. 1. As the Lord saith by way of derision man is become as one of vs to know good and evill So in the same sense is this other part of the sentence uttered that as a man simply thought to get knowledge by eating of the one so he might imagine to obtaine life by the other 2. For if Adam might have lived by eating of this tree now after he had sinned how would that other saying have taken effect in the day that thou eatest thereof thou shalt die the death Gen. 2.17 These speeches had beene contrarie the one to the other 3. It was therefore the tree of life as the other was of the knowledge of good and evill that is significative non effective not in operation â—ut in signification it was a signe or symbole of life received from God and by Gods gift should have beene â—reserved if a man had not sinned and therefore man beeing deprived of life lost also the signe thereof Places of Exhortation and practice 1. WE have here set forth unto us from v. 1. to v. 7. the degrees of tentation 1. the suggestion of Satan 2. delectation the woman saw the tree was pleasant c. 3. Consent shee tooke of the fruit 4. The effecting of the thing desired shee did
〈◊〉 〈◊〉 〈◊〉 translated him S. tulit tooke him H. B. G. non occidit killed him not Ch. sumpsit received him Tr. heb lachach to take away receive v. 25. an 165. yeares S. an 187. yeares cat v. 26.802 yeares S. 782. yeares cat v. 28. an 178. yeares S. an 182. yeares cat v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall cause us to rest S. shall comfort us cat heb â—â—ach to rest to refresh v. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the earth S. de terra from off the earth Ch. in the earth H. as touching the earth G. aboue the earth B. propter terram because of the earth Tr. v. 30.565 yeares S. 595. yeare cat v. 31.753 yeares S. 777. yeares cat 3. The Theologicall explication QVEST. I. Booke of generation how to be understood Vers. 1. THis is the booke of the generation 1. Moses setteth downe the genealogy of the fathers before the floud because of Christs line which Luke deriveth from Adam Matthew goeth not beyond Abraham not as some thinke because of the rest of that line beyond Abraham might easily bee supplyed out of Moses books which were then well knowne but for that the most conspicuous and manifest promises of the Messiah were made to Abraham all the generations to Matthew supplying â—â—enty from Adam to Abraham make but 72. but Luke reckoneth 77. The Reason is because Matthew omitteth some of purpose to make the numbers equall which Luke supplyeth and Matthew maketh his account by Salomon Luke by Nathan so that there might bee more persons in the one discent than in the other 2. Moses beginneth now to set downe Adams generation by Seth because Cain was rejected and Abel died without issue 3. It is called a booke that is an ennumeration for so Sepher signifieth a booke because things are rehearsed in it not because as R. Isaac Carus Moses beginneth his booke here and the other 3. chapters should bee as a preface 4. Generation is here taken actively for the posterity of Adam increased by him as in Matthew the booke of the generation of Iesus Christ is taken passively for the generations of whom Christ came 5. And whereas it is added in the day that God created Adam we need neither with Lyranus to understand day generally for time and wee refuse the opinion of the Hebrewes that hold that Adam in the same day of his creation began to have generations for so they fable that Adam and Eve had foure or five children the same day they were created but in the day is to be referred to the latter part of the verse wherein mention is made of Adams creation according to the image of God Mercer QVEST. II. How Adam begat a Sonne in his owne likenesse Vers. 3. ADam begat a sonne in his owne likenesse c. 1. which is neither to be understood of the shape and image of his body for so Cain was in outward shape like to Adam 2. neither is it to be taken for the image of vertue and piety in his soule for Adam had lost that image neither is vertue ingendred by nature and Abel had the image of his fathers vertue before Seth. 3. neither is it so said because the image of mankind was continued and preserved in Seth whereas both Abel died without issue and Cains posterity was extinguished in the floud for this notwithstanding seeing the world was increased by Cain he might be said also to be after Adams image 4. But hereby is signified that originall corruption which is descended unto Adams posterity by naturall propagation which is expressed in the birth of Seth not of Abel because hee had no of-spring nor of Cain because it might appeare that even the righteous seed by nature are subject to this originall depravation and yet Seth was otherwise after the image of Adam than Cain because his seed was sanctified of God who purposed in Seth and his seed to make good the promise made to Adam as touching the seed of the woman that should breake the serpents head Iun. 5. And whereas Adam was an hundred thirty yeere old before he begat Seth wee abhor the lewd fables of the Hebrewes that thinke in this meane space that Adam companied with female spirits or devils and begat male spirits and Eva with male spirits and brought forth masculine or male devils neither doe I thinke with Mercer that in the meane time Adam begat other sonnes and daughters but God by this meanes Adam staying so long without children did try his faith in looking for the promised seed and his patience in seeing the wicked stocke of Cain so mightily to increase Iun. QVEST. III. Wherefore it is added and he died Vers. 5. ALL the dayes that Adam lived c. 1. Neither were these yeares otherwise accounted than by 12. moneths as it may appeare in the story of Noahs floud where mention is made of the 7. moneth and 27. day of the moneth 2. Neither did these righteous fathers onely live thus long by miracle as thinketh R. Moses but it was usuall in those dayes 3. And the conclusion of every ones life is mortuus est he died not as some think because it should appeare that they dyed not in the floud but by their owne naturall death and therefore they say this clause is not added after the floud in the genealogy of the fathers but it is thus said to shew what the condition of all mankind was after Adams fall 4. It is said only of Adam all the dayes that he lived Whereby the Hebrewes inferre that Adam lived a godly life and repented his repentance we doubt not of but not soundly hence gathered Mercer QVEST. IIII. Whether Adam the longest liver NOw whereas Adam lived but 930. yeares Mathuselah 969. yeares v. 27. yet may Adam be well supposed to have beene the longest liver because he was created in a perfect state of body apt to generation which was not then under sixty yeares for none of the Patriarkes began to have children under that age Mahalalel begat at 65. yeares of age v. 15. and none under then adde unto Adams yeares 60. more in what age and state of body he was created and he will bee found to have beene the longest liver of the Patriarkes and to exceed Mathuselahs age 21. yeares QVEST. V. The yeares of the Patriarkes full and complete yeares consisting of twelve moneths COncerning the long life of the aged Patriarkes 1. Neither is the conceit of the Aegyptians to bee received that a man cannot live above an 100. yeares for they say that a mans heart increaseth till he come to 50. every yeare two drachmaes in weight and then decreaseth every yeare as much till he come to an hundred and then for want of heart hee can live no longer For this fancy of theirs is confuted by experience for Pliny maketh mention that in Vespatian the Emperors time there were found in Italy two men of an 105. yeares foure of
worship him as also this line is continued to shew the accomplishment of Gods promise that the seed of the woman should breake the serpents head and so S. Luke doth fetch the petigree of Christ after the flesh from these fathers before the floud 2. Vers. 22. In that Henoch first walked with God in earth before he walked with him in heaven it sheweth that we must first seeke Gods glory in earth before we can bee admitted unto that everlasting glory so Saint Peter reasoneth that because we looke for new heavens and a new earth we should bee diligent to be found of him without spot c. 1 Pet. 3.13 3. Vers. 29. In that Lamech said of his sonne Noah this same shall comfort us c. it appeareth that the faithfull then looked for a comforter that should deliver them from the curse and give them true rest of which comforter and deliverer Noah was a figure who both by faith was made heire of righteousnesse himselfe Heb. 11.7 and by the arke which was a type of Baptisme 1 Pet. 3.21 did preach and testifie to the world the true deliverance by the Messiah CHAP. VI. The Method THis Chapter hath two parts 1. Gods determination to destroy the world 2. The preparation or making of the Arke In the first part there is set downe 1. the occasion which provoked God to purpose mans destruction which was the sinne of that age described in particular the sinne of carnall pleasure vers 1. of oppression and tyranny v. 4. in generall vers 5. 2. In Gods determination there is first his repentance that hee had made man vers 6. then the limitation of one hundred and twenty yeares to see if they would amend vers 3. 3. Gods full resolution to destroy all flesh vers 7. In the second part there is first set downe the ground of this favour of God towards Noah which was Gods mercy and grace towards him Noah found grace in the eyes of the Lord vers 8. and Noahs justice and righteousnesse vers 9. which was by faith Heb. 11.7 then followeth in the next place the commandement of God concerning the making of the Arke and Noahs obedience thereunto vers 21. In the prescription or commandement for the Arke there is described 1. the forme and fashion thereof both of what matter it should be made vers 14. of what length breadth height vers 15. in what order for the cabbines vers 14. window doore vers 16. 2. The use thereof for the preservation of man vers 18. of beasts vers 19. of foules vers 20. and their sustentation in laying up their food vers 21. The grammaticall sense v. 2. They tooke them women T. they tooke them wives caet v. 3. sonnes of princes Ch. sonnes of God cat Elohim hebr of Gods or God v. 4. my spirit shall not remaine or continue in these men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S.H. this evill generation shall not remaine forever Ch. my spirit shall not strive alwayes with man or because of man Tr. B.G. heb don to judge contend because their workes are evill c. a terme shall be given them of 120. yeeres if perhaps they will be converted Ch. my spirit shall not alwayes be as sheathed P. neden a sheath v. 4. There were Giants S.H.B.G.P. Ch. there were defectores backsliders Tr. Heb. Nephilim à naphal to fall because Giants cause men to fall through feare the first reading is the best 1. because they are called mighty or strong men heb gabar which the Septuagint also translate Giants 2. So it is taken Num. 13. 34. and cannot be otherwise 3. Because of the consent of interpreters and Iunius in his last edition so readeth v. 6. God considereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. it repented God in his word Ch. it repented God caet v. 7. and the Lord said this clause the latine have not the rest have v. 6. and he thought S. he spake in his word that hee would breake the strength of them according to his good pleasure Ch. and hee was grieved in his heart cat praecavens taking heed for afterward hee was touched with griefe of heart H. v. 7. every one thinketh in his heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diligently unto evill all the dayes of his life S. all the thought of his heart is intent to evill all time H. the sense of his cogitation iâ— evill all time Ch. the imagination of the thoughts of his heart onely evill every day T.B.G.P. rach onely v. 9. Noah pleased God S. walked in the feare of God Ch. walked with God T.B.G. v. 11. filled with iniquity S.H. Rapine Ch. violence T. cruelty B. G. chamas to oppresse v. 2. the time of all flesh is come before me S. The end of all flesh caet v. 14. of square wood S. levigatis plained wood H. Pine tree B. G. of Cedar wood Ch. of Gopheâ— T.P. which is a kinde of Cedar v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gathering shalt thou make the Arke S. a window shalt thou make in the arke caet â—sahar a window heb a cleare light T. v. 16. the doore shalt thou make in the side S. thou shalt make the doore of the arke in the side below H. the doore of the Arke in the side caeter thou shalt make parlâ—rs tristega and three lofts therein H. thou shalt make the lower second and third roomes caet The explanation of doubts or theologicall explication QVEST. I. Of the greatnesse of the sinne of the old world 1. THe sinne of the world was very great seeing God could endure the wicked inhabitants no longer but swept them away with the floud which may appeare by these severall considerations 1. their wickednesse was universally spread vers 12. all flesh had corrupted his way 2. Their sinne exceeded in greatnesse it was come unto the very height vers 5. God saw that the wickednesse of man was great 3. Not onely the wicked race but the righteous seed the sonnes of God fell to folly vers 2. 4. They were exercised a long time in doing evill a thousand yeares and more that they were growne to such an habite that they could doe nothing but thinke evill in their heart 5. Unto this may be added their gracelesse obstinacie that having an 120. yeares given them by the preaching of Noe to call them to repentance yet despised Gods long suffering QVEST. II. When the world beganne to be so wicked 2. THis overflowing of iniquity beganne when men beganne to be multiplied upon the earth vers 1. not so soone as the world began to be peopled which might bee within two or three hundred yeares after the creation for then they began to build Cities Ninus King of Assyria who reigned there some 230. yeares after the floud is reported to have had in his armie 70. hundred thousand footmen and 200. thousand horse men in the like time after the creation might the world be exceedingly replenished
penitentiae contempsisse presentia c. because the reward is deferred let no man in his weaknesse repent that hee hath despised things present c. lib. 5. de Abrah c. 3. For God will be their exceeding great reward as our Saviour promised to his Disciples there is none that hath forsaken house or brethren c. for my sake and the Gospels but he shall receive an hundred fold c. Mark 11.29 30. 2. Observ. Honest marriage to be desired to have lawfull heyres Vers. 2. WHat wilt thou give me seeing I goe childlesse c. Abraham desireth not riches or long life for his reward but only that he might have one to heire inherit his labour Ambrose note hereupon is very apt that men should joyne themselves in honest mariage ne hujusmodi suscipiant liberos quos heredes habere non possunt c. lest they beget such children whom they cannot have to bee their heires lib. 1. de Abraham c. 3. for the law saith a bastard cannot enter into the congregation to the tenth generation Deuter. 23. 2. Men therefore if not for shame yet because of their inheritance and succession should give themselves to honest life not to live in adultery and filthy lust who might better goe childlesse than to beget children which should be monuments of their shame 3. Observ. God imparteth his promises not all at once but by degrees to his children Vers. 4. ONe that commeth out of thine owne bowels c. First God promised that Abraham should have an innumerable seed as the dust of the earth Genes 13.17 but yet Abraham knew not whether it should be his naturall or adopted seed now the Lord cleareth that doubt in this place and telleth him it shall be out of his owne bowels yet Abraham was uncertaine whether his seed should bee given him by Sara his wife or some other herein also the Lord resolveth Abraham afterward Genes 17.16 And thus we see that God revealeth not his will at once to his children but by degrees acquainteth them with his gracious promises Perer. and thus is that saying of the wise man fulfilled that the way of the righteous shineth as the light that shineth more and more unto the perfect day Proverbs 4.18 4. Observ. The experience of Gods former mercies confirmeth his servants Vers. 7. I Am the Lord that brought thee out of the c. by past experience of Gods deliverance the Lord giveth Abraham assurance of his protection afterward Thus the remembrance of former benefits received from God should confirme us in the hope of the continuance of his mercies Muscul As David because he slew the lion and the beare doubteth not but that hee should overcome the uncircumcised Philistine 1 Sam. 17.36 5. Observ. Gods patience abused bringeth a greater destruction in the end Vers. 16. THe wickednesse of the Amorites is not yet full c. Herein appeareth the great long suffering of God that spareth the wicked to see if they will be brought to repentance But by this example also is made manifest what they are to expect that abuse Gods patience and goe on in their wickednesse that their destruction shall be the more fearefull when it commeth as the Apostle saith that such as despise the patience and long sufferance of God doe heape unto themselves wrath against the day of wrath Rom. 2.4.5 Calvin 6. Observ. Vnjust complaint of persecution in England BUt here I cannot let passe a malicious note of Pererius upon this place wherein he glanceth at the present state of England his words translated stand thus If any man shall chance to marvell why God suffereth the cruell persecution of the Catholikes in England and the power of the English regiment so long to continue hee may leave off marvelling if hee consider what the Lord here saith that the iniquities of the Amorites are not yet full at the length the English shall be complete and then shall come the time of the divine revenge which may seeme late unto us but in respect of the secret reason of Gods providence timely enough which season if any man thinke now not to be far off the persecution of that nation being now growne unto such rage and cruelty he shall not in mine opinion misse the truth Thus farre this Ignatian sectary in 15. Genes Numer 96. Answ. 1. This complaint of persecution and cruelty exercised against the popish Catholikes is most untrue if it be persecution for men to enjoy their lands to grow rich to fare of the best to purchase lands then are the Recusants in England persecuted if some rebellious and traiterous popish Priests and Judasites have worthily suffered for their practising against the Prince and state this is no persecution but a just execution upon such evill members which no state in the world would endure The Protestants in Queene Maries dayes would have thought it happy if they might upon like conditions have redeemed their conscience as Popish Recusants hitherto have done 2. This frierly exclamation and out-cry might with greater reason bee returned upon their owne head for it is hard to say whether the Church of God have indured greater persecution under the unchristian Romane Emperours or Antichristian Popes they have so racked burned slaughtered whipped woried tormented both young and old as else where I have shewed that as Moses describeth the cruelty of the enemies of the Jewes so it hath beene true of them they will not regard the person of the old nor have compassion on the young Deut. 28.50 for thus have they not spared to put to the sword women great with child and to make their mothers wombs the infants sepulchres thus were the women of Merindol served the mothers slaine the infants tumbled forth of their mothers bellies and were trampled upon Fox p. 952. And thus as Hierome complaineth of the barbarous Hunnes the cruell Papists practised non aetati parcebant non vagientis miserebantur infantiae cogebantur morâ— qui nondum vivere coeperunt they spared not tender age nor pitâ—ed crying infants they were forced to die which had not begunne yet to live Hierom. ad Ocean 3. Wherefore we doe trust as the Apostle prophesieth They shall prevaile no longer for their madnesse shall be made manifest to all men 2 Tim. 3.9 that the iniquities of new Babylon have filled up their number and the time of their judgement cannot be farre off when that saying in the Revelation shall be accomplished O heaven rejoyce of her and ye holy Apostles and Prophets for God hath given your judgement on her Revel 18.20 But against the Church of England this Frier with the rest of that brood that have long looked for an overthrow and promised themselves a vaine hope of their popish Kingdome in this land thanks bee alwayes given to God are found false Prophets God hath disappointed them whereas they expected a change in the next change we in this change I trust shall see no change
with espousals contract consent of friends as Iacob tooke Lea and Rachel so did he not Zilphah and Bilhah the wife was taken into the house to be the mother of the family and governesse of the house the concubine was a servant still of the family as Hagar was to Sarah the wife was taken as an inseparable companion to the husband during his life the concubine might bee put away as Hagar was from Abraham the wife was chosen whose issue should onely be heires of the house but the sonnes of the concubine inherited not as the sonnes of Gilead said to Iephtah Thou shalt not inherit in our fathers house for thou art the sonne of a strange woman Iud. 12.2 2. Now where all these properties concurred she was properly and truly a concubine such an one was Hagar who was neither contracted to Abraham by any solemne espousals nor yet had the government of the house but was at Sarahs checke neither continued shee all her daies with Abraham nor her sonne admitted to be heire 3. But where all these properties are not seene together but some one of them there sometimes shee that is the wife by a certaine abuse of the word â—s called a concubine as the Levites wife before shee was yet solemnly espoused unto him with consent of her parents is called his concubine Iud. 19.1 for as yet she did commit fornication with him but afterward having her fathers consent he is called his father in law vers 4. so here in this place Keturah is called Abrahams concubine for that her children were not admitted to be heires with Isaack but otherwise she was Abrahams lawfull wife And for the same reason sometimes a concubine is called a wife as Zilpah and Bilhah are said to be Iacobs wives Genesis 37.2 because their children were coheires with the rest and fathers of the tribes 4. There appeareth then great difference betweene Hagar and Keturah Hagar was neither solemnly taken to be Abrahams wife but given him onely for procreation and while Sarah Abrahams lawfull wife was yet living shee remained a bond-woman still and was not made free she was cast out of the house But Keturah was solemnly taken to be Abrahams wife she was a free woman Sarah was now dead she left not Abraham while she lived wherefore Keturah was not properly Abrahams concubine but for that reason onely before alleaged But Hagar was verily his concubine as Leo well determineth Aliud est uxor aliud concubina sicut aliud ancilla aliud libera propter quod Apostolus ad manifestandum haruÌ„ personarum diseretionem testimonium ponit ex Genes c. A wife is one thing a concubine another a free woman is one thing a bond another and therefore the Apostle to shew the difference of these persons doth alleage a testimony out of Genesis where it is said to Abraham Cast out the bond-woman and her sonne for the sonne of the bond-woman shall not be heire with my sonne Isaack Leo epist. 90. c. 4. citatur par 2. c. 32. q. 2. c. 12. concil Triburiens c. 38. QUEST IX Why Abraham sent away the sonnes of Keturah ABraham gave them gifts and sent them away from Isaack c. The reasons of Abrahams so doing are these 1. because that countrey was not like to hold them Abraham knowing that his seed should exceedingly multiply Perer. 2. Abraham did it to take away all occasion of strife that might fall out betweene brethren as for that cause before Abraham and Lot were separated Calvin 3. lest that Isaack and his seed might have beene corrupted by their evill manners and false worship whom Abraham did foresee not to belong to the people of God Perer. 4. The greatest reason of all was because the inheritance of that land was promised to Isaacks seed which he would not have disturbed by his other sonnes Muscul. Mercer QUEST X. What East countrey Abraham sent Keturahs sonnes into SEnt them Eastward to the East countrey c. 1. Not Eastward in respect of Isaacks dwelling for some part of the land of Canaan was so towards the East 2. nor yet Eastward in respect of the situation of the world for so India is counted in the East whither indeed Hierome thinketh that they were sent but it is not like that Abraham would send his sonnes so farre off 3. They were then sent into the East countrey in respect of Palestina as into Syria Arabia where the Ismaelites Idumeans and Midianites inhabited which countries in the Scripture are usually called by the name of the East as Iacob going into Mesopotamia is said to goe into the East country Gen. 29.1 Balaam came from Aram out of the mountaines of the East Num. 23.7 Iob also is said to have beene the greatest of all the men of the East Iob 1.3 4. Into these East countries they were sent not because the people there were addicted to art magicke whereunto Abraham saw his sonnes inclined as the Cabalists coniecture but it is like that those countries to the which he sent them were as yet vacant and unpeopled Mercer QUEST XI Of the computation of the yeares of Abrahams life Vers. 7. THis is the age of Abrahams life 175. yeares Pererius upon this place gathering into a summe the storie of Abrahams life falleth into many apparent errours in Chronology which briefly shall be noted 1. He saith that Abraham was borne in the seventy yeares of his father Terahs age whereas it is cleare seeing Araham in his fathers two hundred and five yeare was seventy five yeares old Gen. 11.32 12.4 that he was borne in the hundred and thirty yeare of his fathers age 2. As one absurdity being granted many follow and one errour breedeth many so upon this false ground he buildeth other uncertaine conclusions as that Abraham was borne after the flood 292. yeares whereas he was borne 60. yeares after an 352. after the flood for so long after is the 130. yeare of Terahs age 3. He saith that Noah died in the 58. yeare of Abrahams age whereas Noah died 2. yeares before Abraham was borne 4. Further he affirmeth Terah Abrahams father to have died in the 135. yeare of Abrahams life whereas he must end his life sixty yeares before in the seventy five of Abrahams age for so old was Abraham when he went out of Charran whence he departed not till the death of Terah Act. 7.4 5. He proceedeth further in this his new coyned Chronologie that Abraham died in the 467. yeare after the flood and 2123. yeares after the creation whereas it was the 527. yeare after the flood and 2183 yeares from the beginning of the world wherein Abraham left his life 6. Further he saith that Abraham left Sâ—m alive behinde him whereas it is certainly gathered that Sâ—m died 25. yeares before in the 15â— yeare of Abrahams life and 502. yeares after the flood Genes 11.11 QUEST XII How Abraham yeelded up his Spirit Vers. 8. HE yeelded up the
Sarah Ioseph of Rachel Samuel of Anna Iohn Baptist of Elizabeth Muscul. so also they which have beene begotten of spirituall barrennesse that is converted from a sinfull life have prooved most excellent instruments as Zacheus Luke 19. and S. Paul of a persecutor made an Apostle Doct. 3. Wives not to be married without consent of parents Vers. 26. GIve me my wives and children c. They were already Iacobs wives and children yet he craveth leave of his father in law that he may peaceably depart with them this condemneth their preposterous course that adventure to take away mens daughters and make them their wives against the minde and without the consent of their parents Muscul. whereas the Apostle leaveth the bestowing of the virgin in mariage wholy to the disposition of the father 1 Cor. 7.38 4. Doct. The house of God must be provided for by tithes and other revenues Vers. 30. WHen shall I travell for mine house also As Iacob first served Laban for nought contenting himselfe with the marriage of Leah and Rachel but afterward hee expected wages to provide for his house so Rupertus doth fitly allegorize this place at the first the Apostles preached the Gospell freely to win unto Christ Leah of the Jewes and Rachel of the Gentiles But now it is the ordinance of Christ that as Laban provided for Iacobs house so the Church by the care of Christian magistrates should bee endowed with tithes and revenues for the maintenance thereof as the Apostle saith The Lord hath ordeined that they which preach the Gospell should live of the Gospell 1 Cor. 9.14 5. Doct. Married persons must take heed of brutish fantasies Vers. 38. THen he put the rods which he had pilled c. Seeing that the fantasie of the mind procured by the object of the sight or some other cogitation in the time of conception is of such force to fashion the birth it becommeth men and women not to come together with bestiall appetites and uncleane imaginations for by such meanes monstrous mishapen births are often procured but then chiefly to have holy thoughts and cleane cogitations Mercer And that then most of all they may fulfill that saying of the Apostle That husbands dwell with their wives as men of knowledge 1 Peter 3.7 5 Places of confutation 1. Confut. Against the invocation of Saints Vers. 2. AM I in Gods stead c. Iacob thus answering Rachel that called to him to give her children as though hee were God may sufficiently confute the blindnesse of all those which invocate Saints and call upon them for helpe We may verily think that if God so thought good that they should make answer they would say as Iacob did to Rachel Are we in Gods stead Muscul. And as our Saviour saith to the Jewes There is one which accuseth you even Moses in whom ye trust Ioh. 5.45 so the Saints whom the Romanists superstitiously worship will be their accusers 2. Confut. Against the slander of the Maniches Vers. 16. I Have bought thee with my sonnes mandrakes Faustus that wicked Maniche hereupon taketh occasion to open his blasphemous mouth habuisse inter se veluti quatuor scorta certamen quaenam eum ad concubitum raperet that Iacobs wives as foure strumpets did strive betweene themselves who should lye with him Augustine here answereth 1. Nulla ancillarum virum ab altera rapuit none of them did strive to have their husband from another but Iacob kept his turnes and observed an order when to goe in to his wives for what need the one to have hired out the other Nisi ordo esset alterius c. If it had not been Rachels turne c. 2. Ipsas faeminas nihil aliud in concubitu appetuisse c. It is certaine that these women coveted nothing else but children in companying with their husbands and therefore being barren themselves or ceasing to beare they substituted their maids 3. Si concupiscentiae non justitiae fuisset servuâ— Iacob nonne per totam diem in voluptatem illius noctis aestuasset c. If Iacob had not beene a servant of justice rather than of his owne concupiscence he would all the day long have thought upon the pleasure of that night when he was to lodge with the fairer this sheweth then that Iacob being content to change the course and to goe into her which was lesse loved was not a man given to fleshly concupiscence but only sought the propagation of his seed sic August lib. 22. cont Faust. c. 18. 6. Morall Observations 1. Observ. To preferre the glory of God before love of wife and children c. Vers. 2. IAcobs anger was kindled against Rachel Though Iacob loved Rachel well yet when hee seeth Gods glory to be hindred he forbeareth her not but is incensed against her which teacheth us that we ought to preferre the glory of God before the love of parents wife or children Mercer As our Saviour saith If any man come unto me and hate not his father mother wife children c. he cannot be my Disciple Luke 14.26 2. Observ. Not to rejoyce in evill Vers. 18. GOd hath given mee my reward because I gave my maid to my husband c. Although Leah gave her maid to her husband of a good intention only for procreation yet because it was a breach and prophanation of holy matrimony which God had ordained shee offended rather therein than was to expect a reward Thus many times men flatter themselves in their sinnes and thinke that they are rewarded of God when they doe evill Calvin As Micah having made him house-gods and entertained a Levite thus vaunted himselfe Now I know the Lord will be good unto me because I have a Levite to my Priest Iud. 17.13 3. Observ. Continency in marriage Vers. 16. ANd Leah said come in to me c. Both Iacobs continency here appeareth that did not give himselfe to carnall appetite without moderation but observed certaine times when he paid his debt unto his wives Perer. As also the modesty of those matrons is manifest herein who offered not themselves to goe in to their husband but expected till he came in to them Muscul. This is that which the Apostle saith That every one should know how to possesse his vessell in holinesse and honour not in the lust of concupiscence 1 Thessal 4.5 4. Observ. The time appointed of God not to be prevented Vers. 26. GIve my wives and my children c. Iacob though he knew that he was to returne into his countrey yet preventeth the time which God had appointed for hee yet stayed six yeares longer so many times the children of God through their haste doe run before the time which God hath set as Moses being ordained to be the deliverer of Israel yet shewing himselfe before his time was constrained to save himselfe by flying Mercer 5. Observ. Choyce to be made of good servants Vers. 27. I Perceive the Lord hath blessed me for thy sake Thus also was
their father together Gen. 35.29 3. But whereas some inferre hereupon that Esau being thus ready to be reconciled to Iacob did follow his fathers precepts and doctrine and therefore doubt not but that he was saved it cannot be hence concluded certaine it is that Esau posterity did wholly fall away from the worship of God Mercer QUEST IV. Why Ioseph is named before Rachel Vers. 7. AFter Ioseph and Rachel drew neare c. 1. Ioseph is not put before Rachel that he might keepe her from Esau his rage and violence left hee might desire her being a beautifull woman as R. Salomon for Ioseph was but six yeare old and therefore not able to preserve his mother from any such attempts 2. Some thinke because Ioseph was Rachels onely sonne and dearely beloved of her he is named first Mercer 13. But it is more like that Ioseph being the youngest of all the rest went before his mother as mothers use to put their little ones first and so he is named according to his place Iun. QUEST V. Why Esau refused Iacobs present Vers. 8. WHat meanest thou by all this drove c. 1. The Hebrewes note that Esau his questions are short Iacobs answers large because it is the manner of proud stately men to speake briefly and hardly to bring forth halfe their words and beside Iacob often in his speech maketh mention of God so doth not Esau. 2. Esau asketh not whose droves these were as ignorant thereof but because he would in Iacobs presence take occasion to refuse the present 〈◊〉 2. It seemeth that Esau had not accepted of the present by the way which Iacob had sent before noâ— as Ramban thinketh as though the messengers were afraid of Esaus company and so fled away neither did Esau refuse it of hatred to his brother for Iacobs prayer was heard and it began presently to take effect neither yet doth Esau in refusing the present yeeld therein the birth-right to Iacob but he deserteth the receit thereof till he came to Iacob that he might shew his brotherly affection frankly and freely not purchased before or procured by any gift or present Iun. QUEST VI. How Iacob saith he had seene the face of Esau at the face of God Vers. 10. I Have seene thy face as if I had seene the face of God 1. Iacob flattereth not as some thinke to insinuate himselfe to his brother sic Tostat. but he speaketh from his heart 2. Neither as the Hebrewes doth Iacob to terrifie his brother make mention of that vision wherein he saw the Angell face to face 3. Not yet doth he meane as the Chalde readeth that he had seene the face as of some great or excellent man 4. Not as Augustine conjâ—ctureth by the name of God here doth hee understand such as the gods of the Gentiles were Sic non prajudicatur honori Dei And so these words doe not prejudice the honour of the true God in that he resembleth Esaus face to the face of God quaest 105. in Genes for Iacob was farre off from assuming into his mouth the name of the heathen gods 5. But in the effect Iacob saith thus much that he acknowledged this to be Gods worke that Esau was thus reconciled toward him and the friendly countenance of his brother hee taketh as an argument of the favour of God toward him Mercer Calvin Iun. QUEST VII By what reason Iacob perswaded Esau to accept of his present Vers. 11. TAke my blessing Iacob useth divers reasons to perswade Esau to take his present 1. Take it of my hand that is who am thy brother Marlor 2. He calleth it a blessing not in the passive sense as where with God had blessed him but in the active they used to blesse in the offering of their gifts this therefore should be a signe of perfect reconciliation that thereby they should take occasion one to blesse another Mercer 3. It is brought theâ— that is I have sorted it out and appointed it for thee let me not lose my labour 4. I have enough God hath blessed me it shall be no hinderance unto mee if thou accept of my present Vatab. QUEST VIII Whether Iacob lied in saying he would goe to mount Seir to his brother Vers. 14. TIll I come to my Lord into Seir. 1. Some thinke that Iacob did goe to Seir to his brother though it be not mentioned in the story but it appeareth by Iacobs excuse that if he feared to accompany his brother in the way he had greater cause to feare his brother at home in his owne Countrey 2. Some thinke that this was officio sâ—m mendacium an officious lie Tostat. and that Iacob promised one thing and purposed another Calvin But where the Patriarks acts may otherwise be defended we should not easily yeeld them to be infirmities 3. The Hebrewes make a mystery here as where Iacob saith Let my Lord goe before and I will follow they apply it to Esaus posterity who had the government of Kings 600. yeares before Israel had any King and in that Iacob promiseth to goe up to Seir they referre the accomplishment thereof till the comming of Messiah according to the prophesie of Obadiah vers 21. The Saviours shall come vp to mount Sion to judge the mount of Esau. But it is evident that Iacob here hath no such mysticall meaning speaking of his owne comming in his owne person 4. Wherefore it is rather like that Iacob did thinke to goe to Seir and so purposed but yet conditionally if God would or if he should see nothing to the contrary Iun. As all such promises are hypotheticall and conditionall and that upon better reasons he afterward changed his minde or was otherwise directed by the Lord Lyranus As Saint Paul purposed to goe into Spaine but it is like that he was otherwise letted and came not thithither QUEST IX Whether Saint Paul according to his purpose were ever in Spaine ANd here by the way though it be the opinion of divers ancient writers as of Cyrillus Athanasius Chrysostome Hierome to whom subscribe Tostatus Pererius that Saint Paul according to his determination was in Spaine yet it is more probable that being otherwise hindered hee arrived not there at all 1. Because he purposed to passe by Rome into Spaine Rom. 15.28 and to be brought on his way thitherward by the disciples of Rome vers 24. But when Saint Paul came to Rome he remained as a prisoner in his house having a souldier appointed to keepe him and so continued two yeares Act. 28.16 30. therefore it is not like that he was at liberty then to hold his purpose 2. Saint Paul being at Rome if he were thence delivered which is uncertaine did visit the East Churches presently Heb. 13.19 that I may be restored to you more quickly and purposed to continue and remaine with them Philip. 1.25 This I am sure that I shall abide and with you all continue If he quickly and speedily returned to the East Churches and
high Priest as the Hebrewes imagine for he died ten yeares before Iacob was borne who was now above 100. yeare old and therefore Melchisedeck could not have a daughter so young to beare children neither was this punishment arbitrary in Iudah and inflicted without law according to his pleasure Burgens for Iudah had no such authority there nor yet as Lyranus and Tostatus was she worthy of the fire because she had committed not simple fornication but adultery because she was by law obliged to the third brother and so in a manner espoused for it was not adultery for the widow of the brother to marrie with some other than the surviving brother else Naomi would never have advised her daughters in law to get them other husbands in their owne Countrey Ruth 1.9 But I rather thinke that Thamars adultery was in this that she had played the whore whereas Iudah had betrothed and espoused her to Selah and that Iudah who never was minded to give Selah to Thamar fearing lest he might die also as is evident vers 11. was very forward to take this occasion to be rid of Thamar that Selah might not marrie her 3. But herein appeareth Iudahs too much rigour and injustice that before the matter was examined gave sentence and was partiall the truth being knowne in his owne cause and further it was a savage part to put to death a woman great with childe which is contrary both to divine and humane lawes for it is written Deut. 24.16 The fathers shall not bee put to death for the children nor the children for the fathers but if Thamar had now died the infant had died with her The Romans had a law that the execution of a woman with childe should be deferred till she had brought forth the same also was practised among the Athenians Aeltan lib. 5. And therefore Claudius the Emperour is noted for his cruelty that spared not to put to death women with childe Perer. ex Dion lib. 57. QUEST XI Wherefore the Midwife useth a red threed and what colour it was of Vers. 28. THe midwife bound a red threed c. 1. It is so rather to be read than with Oleaster a twine or double threed the word sani here used commeth indeed of sanah that signifieth to double which is rather to be referred to the double die and colour than the double matter Iun. Tostatus also is much deceived here that taketh it not for a red but a blacke colour twice died ex Perer. 3. The Midwife tied this red threed as a marke of the first-borne because he first put forth his hand and the purple colour very well agreeth to the birth-right or eldership Muscul. QUEST XII Whence Pharez was so called and whereof he is a type Vers. 29. HOw hast thou broken thy breach upon thee 1. Hierome is deceived that of this word pharatz that signifieth to breake or divide thinketh the Pharises to have taken denomination whereas they had their name rather of Pharas which signifieth to disperse or separate because they were separate from other in profession of life and their apparell Mercer 2. This story hath bin diversly allegorized by the fathers some by Pharez understand the beleeving Gentiles by Zarah the Israelites and by the red threed their bloudy circumcision sacrifices sic Iren. Cyril Some contrariwise will have Phares to signifie the Jewes Zarah the beleeving Gentiles Chrysost. 3. But this Phares is more fitly a type and figure of Christ who hath broken downe the partition wall and hath broken the power of hell and death Mercer And by this strange and extraordinary birth the Lord would have Iudah and Thamar admonished of the sin which they had committed and to be humbled thereby though he in his mercie had forgiven it Calvin 4. Places of Doctrine 1. Doct. The difference betweene the apparelling of widowes and wives Vers. 14. SHe put her widowes garment off c. It seemeth that it was the use in those dayes for widowes to be knowne from wives by their mourning and grave apparell in which case more is permitted to women that are married whom the Apostle alloweth to adorne themselves with comely and sober apparell without pride or excesse 1 Timoth. 2.9 to please and content their husbands but widowes having no husbands to whose liking they should apparell themselves ought not to decke themselves to please other mens eyes Luther 2. Doct. Friendship ought alwayes to be joyned with pietie Vers. 20. IVdah sent a kid by the hand of his friend This Hâ—rah Iudahs friend did performe an evill office in being as it were a broker for Iudah who should neither have requested any dishonest or uncomely thing of his friend nor the other yeelded unto it love truth and piety ought not to be separated as Saint Iohn saith Whom I love in the truth Epist. 3.1 Muscul. 3. Doct. Adultery in former times punished by death Vers. 24. LEt her bee burnt We see that even among the Canaanites adultery was judged worthy of death for Iudah inventeth no new kinde of punishment but speaketh according to the law and custome of that Countrey So the Lord himselfe said to Abimelech that had taken Sarai unto him Behold thou art but a dead man for this c. Gen. 20.3 Now although this law as peculiar to that Countrey bindeth not now neither in respect of the kinde of death for by Moses law onely the Priests daughter if she played the whore was burned Levit. 21.9 the rest were stoned nor yet in the inequality of the law for the women offending were burned the men escaped as appeareth in Iudah Calvin whereas both adulterers and adulteresses are alike guilty and though then there was greater cause of keeping their seed uncorrupt for preserving of their lives and the distinction of families in which respect it may be thought somewhat of the former rigour and severity may be abated yet this example condemneth the security and connivence of magistrates in these dayes in the punishing of this sinne when as faults of lesse nature are more severely censured than adultery And whereas the president of our Saviour is urged by some for the mitigation of the punishment of adultery because he would not condemne the woman taken in adulterie it doth not serve their turne for this mercie Christ shewed not to cleare or exempt the adulteresse leaving her to the magistrate but partly to shew that he came not to be a judge in such causes as neither in other like businesses as dividing of the inheritance Luk. 12.14 partly by this example he would teach what is to be required in the person of an accuser not to bee guilty of that crime whereof he accuseth others 5. Places of Confutation 1. Confut. That it is not lawfull upon any occasion to marrie the brothers wife Vers. 8. GOe into thy brothers wife Because in this place as also Deut. 25.5 it is permitted to naturall brethren to marry the wives of their brother deceased
punished than adulterie which farre exceedeth the other as the Wise man compareth them together Prov. 6.30.32 that which the spirit of God hath judged to be the weightier sinne by mans ballance cannot be made lighter And hereof Erasmus complaint in his time was just Savitur passim in miseros fures c. Poore theeves are every where streightly handled whereas neither Dracos nor the Romane nor Moses lawes punish theft with death Then hee proceedeth Avaritia nostra facit ut ideo magnum malum existimemus furium quia pecuniam summi boni loco ducimus Our covetousnesse is the cause that we count theft such a great evill because we hold money to be so great a good This may suffice of this question 4. Places of docâ—rine out of the whole booke 1. Doct. Gods election sure and infallible FIrst it is evident by this booke of Exodus wherein is set forth unto us how diversly the people provoked God by their sinnes as their Idolatrie lust murmuring impatience yet God continued their mercifull Lord still that Gods election is immutable and whom he loveth he loveth to the end Ioh. 13.1 Genevens 2. Doct. Which is the best forme of a Common-wealth SEcondly In this booke also is described the best forme of a Common-wealth when as both Prince Nobles and people have their due that forme which is mixed of these three states is the happiest and least subject to change and freest from mutinies So was it in Israel in Moses time in his sole government there was a Monarchie in the 70. Elders assistants an Aristocracie in that out of every tribe the Senatours and Elders were indifferently chosen therein there was a shaddow of the Democraticall state Sâ—mler This mixt forme of government is well seene in our high Court of Parliament where there is a concurrence of three estates 5. Places of confutation 1. Confutation against election by workes FIrst this booke shewing on the one side the ingratitude and disobedience of the people on the other the stedfast love of God toward them affoordeth an evident argument of Gods free election without any respect to workes against those which defend election ex praevisis operibus of workes foreseene before and the Apostle to the same purpose out of this booke alleageth that notable text I will have mercie on him upon whom I will have mercie Rom. 9.15 Borrhaius 2. Confutation against those which say all things were carnall to the fathers FUrther some out of Serveius schoole which have taught that the fathers in the law had only a carnal imagination of terrene things and no knowledge of the Messiah are in this booke confuted for S. Paul sheweth how that in their externall actions and symbols baptisme was shadowed forth and Christ both their spirituall meat and drinke and ours 1. Cor. 10.2.3 And though the Apostles expected a terrene kingdome Act. 1. that they did draw from the error of those times it being a generall received opinion But they themselves before that joyned with Peter in confessing Christ to be the Sonne of God Matth. 16. and afterward they shewed wherein their happinesse consisted in preaching remission of sinnes in Christ. Simler Prologomen 6. Places of morall use 1. Mor. Our spirituall deliverance by Christ shadowed forth FIrst here in the deliverance of Israel out of Egypt is shadowed forth our spirituall deliverance by Christ they under Moses escaped from the tyrannie of Pharaoh and the bondage of Egypt wee by Christ are set free from the spirituall captivitie of sinne and Sathan as the Prophet Zacharie alludeth unto this externall deliverance chap. 10.11 The Scepter of Egypt shall depart away Borrah 2. Mor. Gods chastisements tend not to destruction but to amendment AGaine in that the Lord when the people sinned scourged them and yet not to their destruction but to their amendement it sheweth that both God is not partiall but will punish sinne even in his owne children as also that the afflictions which God layeth upon his children tendeth not to their eversion but is sent rather to worke their conversion Genevens The Apostle saith If ye endure chastening God offereth himselfe unto you as unto sonnes Heb. 12.7 3. Mor. Example of speciall vertues in this booke FUrther in this booke many examples of singular vertues are propounded worthy of imitation of piety in the Midwives of faith in Moses parents of meeknesse in Moses and faithfulnesse toward his people of zeale in the Levites that all flocked to Moses to execute vengeance upon the Idolaters Simler CHAP. I. THis chapter sheweth the occasion which moved the Lord for the cause thereof was in himselfe to procure the deliverance of his people This occasion is of two sorts First the wonderfull increase of the people where is mention made both of their names and number comming downe to Egypt vers 1. to vers 7. then of their increasing in Egypt vers 7. Secondly The other occasion is the affliction of the Israelites which followed upon this their increasing and multiplying where is set downe their consultation with the threefold end thereof vers 10. Then the execution where foure severall afflictions of the Israelites are described 1. Their hard usage under the taskmasters vers 11. 2. Their miserable bondage being at the command in generall of the Egyptians not only for publike but private workes vers 14. 3. The male children are commanded to be slaine where first the charge is given by Pharaoh to the Midwives vers 15.16 Then the execution followeth contrarie to the Kings expectation where three things are declared the reason which induced the Midwives not to obey the Kings cruell edict v. 17. their defence unto the King vers 18.19 the reward of the Midwives vers 20. 4. Then followeth the generall edict for the destroying of all the men children vers 22. 2. The divers readings 5. But Ioseph was in Egypt A.P.V.B.G. cum caeter with Ioseph which was in Egypt T. here which is added the meaning is that Joseph though he were in Egypt must be added to that number to make up 70. 10. That they joyne themselves unto our enemies or fight against us T. better than and fight against us B.G. cum caet for their feare is threefold lest they should run to their enemies rebell or escape out of their service 11. They built for Pharao cities of munition T.S. rather than cities of treasure A.P.C.B.G. or cities of tabernacles L. or cities of store V. the word mischenoth is taken for munition 1. King 9.19 14. With all manner of bondage which they exacted of them by cruelty G.A.P.L. or according S. better than beside all service which c. T. for the preposition eeth signifieth with or to put it in the nominative their bondage wherein they served them was most cruell V.B. the word bepharech signifieth not cruell but by or with cruelty 16. When yee looke into the stooles T. that is whereon the women sate in their travell to see
they might be stirred up to pray to God for their deliverance and to long for the land of Canaan 3. That God might take just occasion to shew his judgements upon Egypt 4. That the Israelites also might be occasioned hereby more justly to shake off the Egyptians cruell yoke 5. That Gods goodnesse and power might be seene in supporting his people and increasing them even in the middest of their affliction 6. That the Israelites remembring their cruell bondage in Egypt should have no mind to goe thither againe For seeing this notwithstanding if some rebellious of them attempted to make them a Captaine and to returne into Egypt Numb 14. what would they have done if they had lived in all fulnesse and pleasure there Perer. QUEST XIV Whether the Mid-wives were Egyptians or Hebrew women 15 MOreover the King of Egypt commanded the Mid-wives of the Hebrew women 1. Those Mid-wives were not Egyptian women as Iosephus thinketh to whom Pererius subscribeth with others as Aretiuâ— Simlerus for they were such as usually ministred to the Hebrew women as the text sheweth before this time and it is not to be thought that the Israelitish women had no Midwives of their owne besides their religion sheweth as much because they served God that they were Hebrew Mid-wives and the derivation of their names doth give conjecture thereof Shiphrah is derived of Shaphar to be bountifull to adorne and Puhah of Pahah to crie out a name fitting a Mid-wife that is best acquainted with the crying of children and whereas Iosephus giveth this reason because the Hebrew women would have beene partiall for kindred saith it may seeme no more unlikely that Pharaoh useth Hebrew women whom he might thinke for the feare of their life would obey his commandement then he did set Hebrew taske-masters over the rest of the Israelites Exod. 5.15 who might have beene thought also no indifferent overseeers I therefore rather thinke with Augustine that those Mid-wives were Hebrew women than Egyptians 2. Yet could they not be Iocabed Moses mother and Miriam Moses sister as some Hebrewes who was too young not above seven yeere elder than Moses to be imployed for a Mid-wife Simler QUEST XV. Why Pharaoh onely giveth his cruell charge to two Mid-wives THese two Mid-wives are named 1. Not as Cajetan because they attended onely upon the nobler sort of the Hebrewes whose children especially Pharaoh intended to cut off for Pharaohs charge is generall to kill all the male children 2. Nay there were many more called as Perer. but these named as the more famous 3. But these were the chiefe and had the charge and command over the rest and from them they are to take their direction Pellican Vatablus and whereas Cajetan denieth that there was any such presidencie or superiority among the Mid-wives it appeareth to be otherwise that among the Grecians there were some to whom the choise care of that businesse was committed as Plutarch testifieth and that publike schooles were kept for that service Iun. in Analys 4. Now it is easie to guesse why the male children were commanded to be put to death rather than the other 1. Because they feared not any rebellion or insurrection by that sex 2. They were fairer than the Egyptian women and so they might keepe them for their lust 3. They were industrious in spinning and needle work and for that cause might be kept for their service Perer. 5. But herein Pharaoh sheweth himselfe more cruell than either Athaliah in putting to death the Kings children or Herod in slaying the infants or then Astâ—ages and Aâ—â—lius that would have destroyed Remus and Romulus for these did not make a generall edict against the children of an whole nation as Pharaoh doth nor yet surprised infants newly borne Borrh. QUEST XVI Whether the Mid-wives made a lie and are therein to be justified Vers. 19. A And the Mid-wives answered Pharaoh because the Hebrew women are not c. The most doe hold that the Midwives doe here make a fained excuse by an officious lie 1. And of them which thus thinke most are of Augustines opinion that the Mid-wives herein offended because no lie being against the truth is just yet God rewarded them not for their dissembling but for their mercy remunerata est benignitas mentis non iniquitas mentientis the benignitâ—e of the mind not the iniquitie of the lie was rewarded so also Simler Borrh. with others and Augustine addeth this reason that if many times the works of the flesh are pardoned for the works of mercy that follow after much more merito misericordiâ— dimittuntur qua propter misericordiam committuntur for mercy sake those things are remitted which because of mercy are committed 2. Others thinke that the Mid-wives were hindred by their lie and that which might have beene eternall in terrenam est compensationem declinata was because of the lie turned into an earthly recompense Gregorie But seeing the feare of God hath not onely the promise of this life but of the next and the Scripture testifieth of these Midwives that they feared God it is spoken without warrant that they were onely temporally blessed 3. Some doe justifie this act of the Mid-wives and seeme to make it meritorious though not of an eternall yet of a temporall reward Thom. Aquin. But to this opinion may be opposed that saying of Aug. Non remunerata est in illis fallacia sed benevolentia Their fallacie was not rewarded in them but their mercie 4. Rupertus doth simply defend this dissimulation and holdeth it to be no sinne because it proceeded of charitie and God rewarded it and as well may Rahab be condemned for making the like excuse Iosh. 2. Cont But these reasons are very weake 1. This excuse proceeded not of charitie but from feare and though it did charitie must be alwayes joyned with veritie otherwise it is inordinate 2. Their mercy onely was commended and their infirmitie by Gods mercy pardoned 3. Not Rahabs infirmitie but her faith is commended if her excuse were untrue 4. But as Rahab may in that place be defended to have made a true excuse speaking of some other men that were departed from her which came to her house so here also the Mid-wives may say true that the Hebrew women having secret notice from the Mid-wives might be delivered in secret before the Mid-wives came Iun. And it is not unlike but as they were chaster than the Egyptian women so God might give them more strength and speedier deliverance Pellican Here it will be objected that it is said the Mid-wives preserved the men children because they feared God vers 17. and therefore it is like they were present Simler But this may be understood of the care that they had of the infants by whose meanes they were preserved Vatab. For otherwise it was not possible that these two in their owne persons could be present at every womans travaile to save the children QUEST XVII How the Lord is said to
and exhorteth them to feare and serve God Sic Burgens addit 1. ad cap. 20. Contra. 1. But this is cleane contrary for generall precepts are more easily conceived and condescended unto than particular Aske an Idolater if hee love God hee will not deny it The Romanists that worship Images would thinke great scorne to bee asked that question whether they love God So an adulterer an usurer an extortioner in generall will confesse that they love their neighbour yet doe erre in the particular 2. Neither did Moses deferre these generall precepts so long for in this chapter vers 20. he speaketh of the feare of God and chap. 23.25 of serving of God 3. Burgensis hath another answer that in the first Commandement which is indeed the second Non praetermisit facere mentionem de dilectione Dei Hee omitted not to make mention of the love of God as vers 6. Showing mercy unto thousands in them that love mee c. Contra. But this is no part of the precept it is a promise made affirmatively and positively to those that love God it is not set downe by way of bidding and commanding Thou shalt love God 4. Wherefore I preferre here the answer of Tostatus that these two generall precepts though they are not put in these very words among the precepts Thou shalt love God above all and thy neighbour as thy selfe yet they are reduced unto them Non ut conclusiones ad principia c. not as conclusions are reduced to their principles and premisses but as principles are referred to the conclusions for these two are as two knowne principles Ex quibus inferuntur particulatim omnia praeceptae decalogi out of the which are inferred in particular all the precepts of the Decalogue Tostat. quest 33. for a man can performe none of the foure first Commandements but he must needs love God he cannot take him to be the only God abhorre idolatry reverence his name keepe his Sabbathes if the love of God bee not in him Neither can one observe the precepts of the second Table as not to kill steale beare false witnesse unlesse he love his neighbour Therefore to these two as the heads and grounds of the rest doth our Saviour reduce all the Commandements Matth. 22.37 38. QUEST XII Of generall rules to be observed in expounding the Commandements NOw further there are certaine generall rules which must be observed in the exposition and interpretation of the law 1. The Decalogue must be understood according to the more ample and full declaration thereof set forth in the rest of the Scriptures in the writings of the Prophets and Apostles as who are understood by the name of parents in the fifth how many wayes one may be said to kill c. Vrsin Pelarg. 2. The Decalogue must be taken to comprehend as well internall as externall duties as our Saviour expoundeth Matth. 5. Vrsin 3. The end and scope of the precept must be considered if we will aright understand as wherefore graven Images are forbidden to be made not to the end to worship them and in the like 4. The precepts of the second Table must give place to the precepts of the first if the Commandements of the one and other be compared in the same degree as it were better not to honour our parents than to dishonour God But the great breaches of the second Table must not give way to the least in the first as we must not suffer our brother to perish rather than upon the Sabbath to breake the rest to fetch him out of some pit or present danger Vrsin 5. Every negative includeth an affirmative and on the contrary as thou shalt worship no other Gods therefore it followeth thou shalt worship the true God thou shalt not kill or take away thy brothers life therefore thou art commanded to preserve it So the affirmative is thou shalt honour thy parents the negative is included thou shalt not dishonour them Vrsin Simler 6. Where one kinde is forbidden by a Synecdoche the rest of that sort also are prohibited as in adultery is comprehended all unlawfull lust in murther all unjust vexations and wrongs So the generall includeth the particular one kinde draweth with it another in the effects we must understand the causes in the relative the correlative Vrsin Simler as Augustine saith in the 7. precept Thou shalt not steale A parte totum intelligi voluit He would have understood the whole by the part quaest 71. in Exod. 7. Augustine also hath another rule Vbi honoratio exprimitur veluti masculinus c. Where the more honourable party is expressed as the male let the women also understand that the precept concerneth her As in the eight Commandement the man is forbidden to play the adulterer for the Hebrew word is put in the Masculine but the woman also is included she must not be an adulteresse Augustine ibid. QUEST XIII Why the Commandements are propounded negatively MOst of the Commandements are propounded negatively for these reasons 1. Because negatives in forbidding evill to be done are more generall for it is never lawfull to doe evill but in doing of good time person and place must be considered 2. Because the first worke of true repentance in us is to depart from evill and therefore the Commandements are expressed with a negative that wee should first there begin Iun. in Analys 3. The law is thus commanded by way of prohibition specially to bridle and restraine the evill for the Apostle saith The law is not given to a righteous man but to the lawlesse and disobedient 1. Tim. 1.9 As first the husbandman will seek to pluck up the weeds in his garden before he will set good plants Rupert lib. 3. in Exod. cap. 31. 4. Praeceptum veniens invenit nos peccatores The Commandement comming found us sinners therefore the Lord in giving the law respected the present state of the people as he found them and frameth his law accordingly in forbidding of sinne Ferus 5. Because a negative is more vehement and urgeth more and leaveth no evasion as in the first Commandement Thou shalt have no other Gods If it had beene propounded affirmatively thou shalt worship one God the Samaritanes might have kept this precept and yet they worshipped other Gods beside Ferus QUEST XIV Of the speciall manner of accenting and writing observed in the Decalogue more than in any part of the Scripture beside HEre it shall not be amisse briefely to touch that singular observation of learned Iunius concerning the manner of writing accenting and pronouncing the Decalogue which is peculiar unto this Scripture more than to any other beside for whereas ordinarily every word hath but one accent in the originall Every word in the Decalogue and the preface thereunto from verse 2. to verse 18. the 7.12 and 17. verses only excepted have a double accent one serving for the accenting and prolation of the word the other shewing the conjunction and coherence of the matter As
Qua cum infideli habitat non est immunda c. she which dwelleth with an infidell is not polluted or uncleane For the unbeleeving husband is sanctified by the wife 1 Cor. 7.14 But the fornicator and much more the adulterer maketh the members of Christ the members of an harlot 1 Cor. 6.14 6. In hac vita secum innumera mala trahit This sinne of adultery and fornication bringeth an innumerable company of evils with it in this life beside the punishment of the next Cogitur vitam miseram infoelicem vivere he liveth a miserable and unhappy life Alienam domum trepidus ingreditur omnis timet liberos servos he entreth trembling into anothers house hee is afraid of every thing of the servants and the children c. Sic fere Chrysost. super Ioan. hom 62.7 Thom. Aquin. A woman committeth three great sinnes in the sinne of adultery she is first Sacrilega she committeth sacrilege in going against Gods ordinance in parting that asunder which God hath coupled secondly she is Proditrix she sinneth by betraying her husband under whose government she is and giving her selfe over to another for the woman hath no power over her owne bodie but the man and so likewise of the man 1 Cor. 7.4 Thirdly she is furatrix she committeth theft Ex alieno viro sibi constituit filios she getteth her children by another man Thom. in opuscul 8. This sinne of adulterie is one of those which excludeth out of the Kingdome of heaven 1 Cor. 6.9 and whoremongers among the rest shall have their part in the lake that burneth with fire and brimstone Revel 22.8 And in this world though adulterers and adulteresses should escape the censure of men as often they doe yet God will not suffer such to goe unpunished hee will judge them himselfe Heb. 13.4 Therefore the Wise-man setting forth the adulterous woman saith that shee forsaketh the guide of her youth and forgetteth the covenant of her God Prov. 2.17 God therefore will take revenge of such as transgressors of his covenant This made Ioseph that hee would not consent to the unlawfull desire of his Mistresse saying How can I doe this great wickednesse and so sinne against God Gen. 39.4 QUEST VII Adultery as well forbidden in the husband as in the wife FUrther it will here be enquired whether this precept Thou shalt not commit adulterie doth not indifferently binde both the man and the woman that as well the husband as the wife if hee goe unto any strange flesh committeth adulterie In Augustines time men tooke unto themselves great libertie herein and it was growne to be such a generall custome ut jam mulieribus fere persuasum sit licere hoc viru sed non licere mulieribus That women are almost now perswaded that it is lawfull for men but not for women for it is often heard that the wives have beene brought to the market place to be punished quae facto cum servis invent a sunt which have beene found with their servants but it was never heard of that a man was set in the market place qui inventus est cum ancilla which was found with his maid Augustine by divers reasons overthroweth this wicked custome shewing that it was par peccatum a like sinne both in the husband and wife and in the like sinne that the man seemeth more innocent facit non divina veritas sed humana perversitas not the divine veritie is the cause but humane perversitie Then he useth these perswasions 1. From the faith that is made mutually by both the husband and the wife unto Christ Quod à me exigis redde mihi fidem tibi debeo fidem mihi debes fidem Christo ambo debemus c. That which thou exactest of me render unto me I have plight thee my faith and thou hast plight me thy troth we both have plight our faith unto Christ c. 2. He reasoneth from the like Noliteire vos quò eas sequi non vultis Yee men got not that way wherein you would not have your wives to follow say not I goe not to another mans wife I goe unto my maid Vis ut dicat tibi uxor tua c. Wouldest thou thy wife should say unto thee I goe not to another womans husband I goe unto my man or servant 3. From the preeminence and superiority of man Say not we cannot Quod potest foemina vir non potest Can a woman forbeare and cannot a man For what illa carnem non portat c. is not shee also flesh and bloud was not the woman first beguiled of the Serpent But you will say that the woman may easily avoid adulterie because shee is held in by the watchfulnesse of her husband and by the terror of humane lawes Multa custodia faciunt foeminam castam virum castum faciat ipsa virilitas Many keepers make a woman chaste and let manhood it selfe make the man chaste nam ideo mulieri major custodia quia major infirmitas for therefore a woman had need of more strait keeping because shee is the weaker her husband and the terror of lawes watch over her and God watcheth over thee To this purpose Augustine 4. Further the very letter of the precept which in the Hebrew is put in the Masculine to tineaph Thou that is the man shall not commit adulterie Augustine well inferreth that although it be onely expresly forbidden to the man Thou shalt not covet thy neighbours wife Ista lex non solum viris sed foeminis data est Yet this law is not onely given unto men but unto women also and so this precept as well bindeth women as men as all the rest of the Commandements doe Thou shalt not kill Thou shalt not steale c. August qu. 71. in Exod. 5. Lastly the Apostle sheweth that as the woman hath no power of her owne bodie but the husband so neither hath the husband power over his owne bodie but the wife 1 Cor. 7.4 and therefore as well the one as the other are restrained of all carnall libertie to goe unto strange flesh QUEST VIII Whether adulterie be a more grievous sinne in the man or the woman BUt this being agreed upon that adulterie is a sinne as well in the husband as in the wife it will further be demanded in which of them it is a greater sinne or whether it be not equall in both 1. Augustine thinketh as is shewed before that it is par peccatum a like sinne whether in the husband or in the wife And Thomas addeth further that in the time of the law there was not an equalitie for the man among the Jewes might have many wives but not the wife many husbands Ideo matrimonium nunquam statum perfectum habuit nisi in lege Christi Therefore matrimonie had never any perfect state but under the law of Christ. But to this it may be answered that the institution of matrimonie being first made in Paradise
was the same both under the law of Moses and the law of Christ but that much was permitted and tolerated unto the Jewes onely for the hardnesse of their heart as our blessed Saviour sheweth Matth. 19. 2. Some doe urge the lawes of men and the greater punishments which have beene laid upon women for adulterie rather than upon men and that therefore the sinne of the woman should bee the greater But this sheweth not the greatnesse of the sinne before God but the greater inconvenience that is brought upon the civill and politike state which the lawes of men seeke chiefly to preserve by the adulterie of the woman rather than of the man 3. Some thinke that it is a greater sinne in the man because of his authoritie quia vir caput mulieris because the man is head of the woman and the Apostle biddeth that women if they would learne any thing should aske their husbands at home 1 Cor. 14.35 Est ergo vir doctor mulieris The man then is the womans teacher then as the Priest sinneth more than a lay man because he is his teacher so the man doth more grievously offend than the woman Thomas in opuscul But this proveth not that the sinne of the man simply is greater than the sinne of the woman but in a certaine respect 4. Wherefore the best answer is that the sinne of adulterie in some respects is equall in both sexes and in some other greater both in the one and the other 1. In regard of the law of Matrimonie whereby they have given their faith each to the other the sinne seemeth to be equall for the man hath no more power over himselfe in this behalfe than the woman as S. Paul teacheth 1 Cor. 7.4 and therefore by Moses law as well the adulterer as the adulteresse was to be put to death 2. But in respect of the qualitie and condition of the person because the woman is the weaker vessell and the man is the head of the woman and of the more strength this sinne is greater in the man because hee therein give than evill example to the weaker partie and teacheth her an evill lesson Ecclesiasticus 9.1 3. But the inconveniences considered that follow hereupon as the ignominie and shame of houses the confusion of inheritances and the obtruding of false heires by the adulterie and false play of women their sinne is thought to exceâ—d Simler Which might be the reason also why among the Jewes the men were permitted to have divers wives but not the women to have divers husbands QUEST IX Whether adulterie be now necessarily to be punished by death SOmewhat here would bee inserted concerning the punishment of adulterie by the sentence of death wherein there are these three opinions 1. Some thinke that adulterie ought to be punished capitally according to the judiciall law of Moses and not otherwise Piscaetor giveth divers reasons hereof but two especially I will single out 1. Delicta temporibus naturam suam non mutant Sinnes doe not change their nature in time 2. Deus naturam suam non mutat Neither doth God change his nature so that he hateth sinne no lesse now than in times past neither will he have it lesse punished Praefat. in Exod. Contra. 1. The nature of sinne is the same though the punishment bee altered adulterie is as grievous before God now as it was under the law but the circumstances as of place and person so also of time may give occasion of aggravating or alleviating the punishment Hee that gathered sticks upon the Sabbath was stoned to death Numb 30. because it was necessarie that the law at the beginning being then newly given should bee established by severitie But yet our Saviour excuseth his Apostles for gathering and rubbing eares of corne upon the Sabbath Matth. 12. Saint Peter pronounced the sentence of death upon Aâ—amas and Sapphira for deteining part of that which they had given to the Church for the terror and example of others yet now such dissimulation is not held to be worthie of death 2. Neither is God changed by the changing or mitigating the rigour of the law but he removing the same applieth his law according to the different respect of 〈◊〉 and persons for as well hee might bee said to be changed in the changing of other 〈◊〉 as of the ceremoniall and judicials thereto annexed 4. If all judicials annexed to the Morall law are now to be necessarily retained then the violating of the rest of the Lords day as then of the Sabbath which was in that respect morall should be punished with death and blaspheming and prophaning of the name of God by swearing as Levit. 24.16 which would seeme to be too rigorous 5. And seeing the times of the Gospell are the times of mercie and those under the Law were the times of rigour and severitie to abate somewhat of the rigorous punishments of the Law not leaving sinne unpunished may seeme not unlawfull 2. Another opinion is that adulterie is not at all now to be punished by death for our Saviour would not condemne the woman taken in adulterie Ioh. 8. Contra. 1. Upon that example of Christ it cannot be gathered that it is unlawfull to censure adultery by death for it would follow as well that adultery is not to be punished at all because Christ inflicteth no punishment at all upon her onely this may be inferred that by Christs silence and forbearance it appeareth that the punishment of adultery by death is not necessary for if his will had beene that the rigour of that law should stand in force our Saviour needed not to have feared their trap lest they should have condemned him of rigour and severitie if he had judged her worthie of death and if he had repealed that law they would have accused him as contrarie to Moses 3. This then may bee collected by Christs silence and connivence that it is not necessarie that adulterie should alwayes and in all places be sentenced unto death but rather that it is left indifferent that neither those Churches are to be condemned of too great severitie which follow the president of Moses judicials herein nor yet they are to be accused of too much lenitie which judge adulterie otherwise than by death as they see it best to fit their estate so that the severitie of the punishment be answerable to the quality of the sinne By Moses law they which committed adulterie were to die the death that is if it were duplex adulterium that both the adulterer and adulteresse were married or if the woman were anothers wife Levit. 20.10 otherwise it was not death for a married man beside his wife to have a Concubine or to one wife to take another so shee were not anothers wife What will they thinke now of such single adulterie that would have it revenged by death they have no president in Moses law for the punishing of this kinde of adulterie by death then it is evident that all adulterie
cursing to the face of the parents is judged worthie of death so also publike backbiting and detracting Publice enim detrahens perinde est ac si palam detraheret For he that openly backbiteth his parents is as if he did it to their face but it is otherwise in private backbiting and speaking evill of them for detractor reveretur eum cui detrahit c. the privie detractor doth feare and reverence him whom he speaketh evill of but he that curseth to the face is impudent and shamelesse c. QUEST XLVIII What manner of strife the law meaneth Vers. 18. WHen men strive together 1. As contention is in words so rixa strife properly is in deeds cum ex rixa invicem se percutiunt when striving they fall to blowes Thom. 2. The case is put of men but if either a woman should strike a man and wound him or one woman should hurt another they are subject to the same law Tostat. qu. 19. 3. And this law must be understood of those which strive and fight one with another each offending the other not when one defendeth himselfe one cannot offend another without mortall and grievous sinne but one may defend himselfe without sinne and yet notwithstanding he may sinne sometime more sometime lesse in defending himselfe if he onely seeke in his owne defence to repell the wrong that is offered it is no sinne si cum animo vindictae odii c. If with a minde of revenge and hatred he defend himselfe he sinneth either lesse when he findeth his anger kindled and his patience violated or more when he bindeth himselfe wholly to bee revenged Sic Thom. 2.2 qu. 41. art 1. 4. By smiting with stone or fist is understood all kinde of assaulting one either afarre off with stone arrow dart or such like or neere hand as with sword staffe in the hand Simler or all kinde of hurting either with weapon or instrument or without Tostat. 5. And the law meaneth such hurting where no member was perished for in that case they were to give eye for eye hand for hand foot for foot vers 24. Simler QUEST XLIX What punishment the smiter had if he which were smitten died Vers. 19. IF he rise againe c. then shall he that smote him goe quit 1. That is he shall be freed from the sentence of death though he be not innocent before God nor yet altogether free from all civill punishment for in this case he is to allow his charges for his resting and to pay for his healing 2. But here the doubt is what punishment he should have that in striving so smote his brother that he died of it Cajetane thinketh that in this case he should flie unto one of the Cities of refuge Quia non ex intentione sed ex repentina rixa percussio facta est Because the blow or stroke was given not of purpose but occasioned by a sudden brawle c. But if it had beene so as if death had followed upon such smiting the smiter should goe free so neither death not following but some other hurt that he is constrained to keepe his bed should he have beene taxed so much as with the charges if the taking away of the life in this case had not beene punishable much lesse any lesse hurt being not mortall 3. Therefore I preferre here the judgement of Tostatus that if he which was thus smitten in a fray or brawle died he that smote him was to die whether hee were Hebrew that was so killed or stranger whether bond or free for it was not lawfull for them to kill a Gentile or stranger sojourning among them and if a free man killed a free man or a servant a free man he was to die without all question and if a free man killed anothers servant hee was to die also for if a master killed his owne servant outright he was punished by death vers 20. much more if he killed anothers servant Tostat. quast 19. And that in this case they which in strife killed one another deserved to die it is evident both by the generall law before vers 12. He that smiteth a man that he die shall die the death and by a necessarie consequence here If he rise againe that is smitten and walke he that smote him shall goe quit that is from the punishment of death it followeth then if he doe not rise againe but die that he shall not goe quit QUEST L. What should become of the smiter if the other died after he walked upon his staffe Vers. 19. ANd walke without upon his staffe But what if he die after he hath risen and walked upon his staffe 1. R. Salomon thinketh that the smiter was to bee apprehended and kept till he that was smitten were perfectly recovered and if he did not the other was to die and by walking upon the staffe he saith is meant the perfect recovery of his health as Ezech. 4. the staffe of bread is taken for the vertue and fulnesse of bread by a metaphor But though such metaphoricall speeches are usuall in the Prophets yet in the setting downe of lawes words must be taken in their literall sense Tostat. 2. Therefore because the law saith If he walke without or abroad upon his staffe the other shall goe quit the meaning is though he lie downe upon his bed againe and afterward die yet the other shall goe quiâ— and the reason is because after hee sitteth up and walketh and seemeth to be past the danger and falleth downe againe Magis probabile est quod mortuus est â—x negligentia c. It is more probable that he died by his owne negligence and carelesnesse in keeping of himselfe or by some other occasion than of the smiting Lyran. 3. But if he did not rise at all from his bed and being risen walked but a little about the house upon his staffe and come not abroad and afterward died then the other should not goe quit Tostat. qu. 20. QUEST LI. Of the equetie of this law in bearing of the charges Vers. 19 HE shall beare his charges for his resting and pay for his healing c. 1. That is he shall pay all manner of charges which he was put unto about his healing as to the Physitians and for the physicke and medicines which he used and for his diet which upon this occasion was extraordinary and so more chargeable Tostat. qu. 22. Likewise he was to beare the charges of the ministers and keepers that attended upon him during the time of his lying Simler 2. The intendment of this law is that full recompence and satisfaction should be made for any dammage or losse which happened unto another and yet so as that such recompence being made the Lord would have one to forgive another that charitie should not be violated nor any grudge or purpose of revenge remaine Oleaster 3. This law was more equall indifferent than that law of the Romans contained in the 12. tables that
if any man did beat and batter another he should pay 25. asses that is so many three farthings which mulct being too easie one Lucius Neratius in a bravery used of purpose â—o beat and buffet those with his fists whom he met and caused his man presently to pay him the penaltie of the law whereupon the Pretors of Rome devised to impose a greater mulct and punishment for such assaults and batteries Gâ—ll. lib. 20. ex Calvin Marbach QUEST LII Who should beare the charges if a servant had done the hurt HE shall beare his charges But what if one servant had beaten another or a servant had smitten a free man that hee kept his â—ed upon it 1. In this case either the master of the servant was to beare the charges or else he was to deliver his servant and he was to serve or to be sold to make it good if hee had not of his owne to make satisfaction as the like order was taken for theft Exod. 21.3 2. But here is a further doubt what if the servant that did the hurt were an Hebrew who could not be sold over for more than six yeares and it might so fall out that there remained but one yeare untill the seventh being the yeare of remission came and so his service for so short a time could not make sufficient recompence The answer is that in this case the servant might be sold to serve six yeares more after the yeare of remission as in the case of theft if hee had not wherewithall of his owne to make satisfaction but for longer than six yeares he could not be sold nor more than once But if the servant were a Gentile he might be absolutely sold over to serve a longer time 3. Now if the charge would not come to the value or worth of six yeares service in this case the servant was to serve no longer than till his service would make sufficient amends as if a mans service for six yeares were esteemed at six pounds and the charges of healing arise to three then the servant was to bee sold over onely to serve three yeares which would countervaile the charge Tostat. quaest 23. QUEST LIII What servants this law meaneth and what kinde of chastisement is forbidden Vers. 20. IF a man smite his servant with a rod c. 1. This law is concerning such servants as were no Hebrewes for them they were not to use so hardly and cruelly Levit. 25.38 neither could the Hebrew servant be said to be their money for hee was not absolutely sold but onely for a time Tostat. 2. This case is propounded if the master smite with a rod or any other thing which is not likely to kill but if he smite him with a sword or casting of a stone or such like if the servant die whether under the masters hand or afterward the master shall be surely punished that is shall die for it because in smiting his servant with a deadly weapon it appeareth that he intended to kill him Simler Tostat. quaest 23. 3. And in case it be evident that the servant die of that beating within a day or two the master was likewise to be punished for it but if as the Hebrew phrase is hee stand a day or two after that is be whole and sound that he may goe about his businesse Simler Nam stare tantâ—ndem valet ac vigere omnibus integris membris For to stand is all one as to be perfect and sound in all the parts and members Calvin then the master was free So also expoundeth Procopius Vbi ex vulnere vel verbere convaluerit servus c. Where the servant recovereth of the stripe or wound though he afterward die the master is held to be innocent Likewise Thomas Aquin. Si â—asio certa esset lex poenam adhibuit c. If the hurt be certaine and evident the law appointeth a punishment for a maime the losse of his service vers 26. for the death of the servant the punishment of manslaughter but where the hurt is uncertaine the law inflicteth no mulct incertum enim erat â—trum ex percussione mortuus c. For it is uncertaine whether he died of the beating 4. This law for servants was more equall than that cruell custome of the Romanes that give unto masters power over their servants life as in Augustins time Vedius Polliâ— used to cast his servants that offended into the fish ponds but afterward this cruell custome was mitigated for Antoninus made a law that hee which killed his servant without cause should die for it as if he had slaine anothers servant Galas And Adrianus the Emperour banished one Vmbra a matron for five yeares for handling her maids cruelly Ex Simler 5. But whereas this law giveth libertie to the master to beat his servants though it were extremely so that death followed not wee must consider that this law requireth not an absolute perfection Sed Deus se accommodaviâ— ad 〈◊〉 populi c. But God applieth himselfe to the rudenesse of the people tolerating many things among them for the hardnesse of their hearts Galas QUEST LIV. The meaning of this clause For he is his money FOr he is his money 1. That is bought with his money hee seemeth to have punished himselfe sufficiently in the losse of his servant Iun. 2. But if this reason were 〈…〉 way the 〈◊〉 to be punished though his servant died under his hand for hee 〈◊〉 iâ— his money 3. For answer to this objection a servant is to be considered two wayes as he is a man and as he is made apt and fit â—o labour the servant oweth not to his master his life but his labour therefore if the master take away the life of the servant directly as if he die with beating under his hand the master is to be punished for it for as hee loseth a servant so the politike state is deprived of a man and herein hee doth wrong to the Common-wealth But if the master indirectly procure his servants death as in overcharging him with labour in denying him competent food in immodeâ—â—te correcting him now the master is not guiltie of his servants death for now puâ—iâ—â—at eum tanquam possessionem suam ut eâ—â—enâ—â—ret he did punish him as his possession and servant to amend and correct him not as a man therefore the reason holdeth in this indirect kinde of killing He is his money c. and not in the other Tostat. quaest 23. QUEST LV. Whether this law meane the voluntarie or involuntarie hurt done to a woman with childe Vers. 22. ALso if men strive and hurt a woman with childe 1. Some Hebrewes thinke that this case here put is of involuntarie hurts and killing as a man striving against his will hurteth a woman with childe and shee dieth for this the man was not to die in their opinion but to redeeme his life with a peece of money Contra. But where any slaughter is committed altogether against ones
will as if a man shoot an arrow and kill a woman with child or shee be behind him and he knew it not and hee hurteth her with his heele that she die in this case the man deserved no punishment at all no not so much as a pecuniary mulct to be inflicted which yet is appointed by this law where death followeth not therefore this law meaneth not any such act which is altogether involuntarie Tostat. quaest 24. 2. Neither is this law to be understood of murther altogether voluntarie as if a man of purpose should smite a woman with child and shee die for this was provided for before what punishment should be laid upon him that committed wilfull murther 3. This law therefore is made concerning such violent acts as were of a mixt kinde partly voluntarie partly involuntarie as if a man striving with one and seeing a woman with child within the danger cared not whether shee was hurt or no Tostat. Or if striving with a man he thrust him upon a woman with child Galas Or a woman comming to rescue her husband receiveth hurt by the other that striveth Lyran. In this case if death followed in the woman with child the 〈…〉 to die foâ— it 4. And the reasons are these 1. Because adfuit laedendi animuâ— he that so striveth had a minde and intent to hurt Simler Consilii ratio habenda est his counsell and intention must be considered which was to assault the life of another and by this occasion he killeth one whom he intended not to hurt Iunius Piscator 2. Againe Vxor una carâ— est cum viâ—o quem intendeâ—â— pâ—râ—utere The wife is one flesh with her husband whom he intended to smite Lyran. 3. And beside instance is given of a woman with child who neither could shift for her selfe and a double danger is brought both upon her her child which she went with therefore in this case the law provideth that such oversights should be severely punished Tostat. q. 25. QUEST LVI Whether the death of the infant be punished as well as of the mother Vers. 22. ANd death follow not c. 1. Some thinke that this is to be understood onely of the death of the woman and not of the child Osiander That if the child died and not the woman he was onely to pay a peece of money not to lose his life for it and their reason is because he deserved not so great a punishment that killed an infant in the wombe as he that did stay a perfect man Oleaster who findeth fault with Cajetane for understanding the law indifferently of the woman and her child 2. But Cajetanâ— opinion is to be preferred for like as it is a more heinous thing to kill a man in his owne house than in the way so is it a prodigious thing to suffocate an infant in the mothers wombe qui nondum est in lucem editus which is not yet brought forth into the light of this world Calvin And againe Foetus quamvis in utero inclusus homo est The infant though yet inclosed in the wombe is a man Simler And the child in the wombe is yet a part of the person of the woman so that if there be corruptioâ—â—tius perâ—oâ—a aut partis a destruction of the whole person or of a part Iun. he that so hurteth a woman with child in her owne person or her childs is subject to this law QUEST LVII Whether this law extendeth it selfe to infants which miscarie being not yet perfectly formed NOw it being agreed that this law as well comprehendeth the infant that perisheth as the woman that beareth it yet there remaineth a question whether if the childe in the wombe bee yet imperfect and so not endued with sense and life that in this case though the woman die not but onely lose her birth he that did the hurt is to suffer death 1. Some hold the affirmative that if any child whatsoever by this meanes miscarrie the offender is subject to this law 〈…〉 propâ—â—qua est effectui The iâ—fant being now formed is so neere unto the effect thâ—â— is the life that who causeth the same to miscarrie may be said to have killed a man Gallas And therefore by the Civill law he that of purpose procured the birth to miscarrie if he were a meane person was condemned to the metall mines if a noble person to banishment Cicero also in his oration pro Cluentiâ— reporteth of one Milesia a woman who being hired of the heires in reversion to destroy the infant that shee went with had a capitall puishment therefore inflicted upon her Ex Simlero But these lawes were made against such as did of purpose seeke to destroy infants in the wombe and cause abortion of them here the cause is divers where the fruit of the wombe miscarrieth by some chance 2. Therefore this penaltie was onely by the law inflicted when as the infant perished that was endued with life So Augustine thinketh using this reason Nondum potest dici anima viva in eo corpore quod sensu caret c. The living soule cannot be said to be yet in that bodie which wanteth sense qu. 80. in Exod. And thus the Septuagint interpret If the infant came forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not yet formed c. which forming of the infant beginneth fortie dayes after the conception as Procopius Cajetane giveth this reason why in such a case when the birth commeth forth imperfect the sentence of death is not inflicted quia homo in potentia non est homo because a man onely in possibilitie is not a man quia tunc non occiditur homo non est homicidium and because then a man is not killed it is no manslaughter Tostat. And the word jeladim sons signifieth as much that the law meaneth formed and perfect infants Simler And it is put in the plurall because a woman may have more infants than one in her wombe at once for otherwise why should one give life for life or soule for soule seeing such imperfect births are not yet endued with life soule As Augustine saith In Adam exemplum datum est c. An evident example is given in Adam quia jam formatum corpus accipit animam that the bodie when it is now fashioned receiveth the soule and not before For after Adams bodie was made the Lord breathed into him the breath of life So August lib. quaest vet nov Testam qu. 23. as he is alleaged Caus. 32. qu. 2. cap. 9. QUEST LVIII Why the action is given unto the husband Vers. 22. ACcording as the womans husband shall appoint him c. 1. Because the injurie is done unto the man in that his issue is cut off and because hee is the head of the woman the law referreth the prosecution of this wrong unto the husband Tostat. 2. But the taxation of the mulct is so referred to the man as yet if he should exceed a just proportion the Judges in
this burning as it appeareth they are by their secret fornications the fruits of their burning lust then according to the Apostles rule it were better for them to marry Concerning the second I say with the Apostle Marriage is honourable among all men c. Heb. 13.4 therefore it is no dishonour nor disparagement to holy Orders 3. But the best answer is that this politike Law of Moses doth not binde us now otherwise than in respect of the generall equity thereof that fornication being a breach of the Morall law should be severely punished in every part and circumstance of the Law it is not necessary now to be kept For as by Moses Law it was left in the power of the maids father whether he thought it fit to give his daughter in marriage to the fornicatour so the Magistrate being the common father of the Common-wealth may in his discretion determine when it is fit for such marriages to proceed when otherwise Simler QUEST XXVIII Why the Law requireth the consent of the father to such marriages Vers. 17. IF her father refuse c. 1. There is great reason that this power should be given unto the father to chuse an husband for his daughter for many times it may so fall out that the fornicatour is such a lewd and ill disposed person that his daughter were but cast away to be bestowed upon such an one And if the fornicatour were necessarily to marry the maid so abused many would make practice of it of purpose by this meanes to get them rich wives Gallas 2. But because sometime if it were wholly left unto the maids father to give his daughter in marriage or to take a portion of money for her dowry some might aske unreasonable summes therefore the Law defineth that upon the refusall of the father the fornicator shall pay money according to the dowry of virgines such as parents of that state and condition used to give with their daughters Tostat. 3. And beside it must be understood that the fathers refusall must be reasonable Si officium piorum parentum praestant c. If they performe the office of good and godly parents For what if he refuse to give his daughter because he would match her into a bad stocke only respecting wealth not religion and piety in this case God is rather to be obeyed than man and the duty to the first table to be preferred before the second Borrhaius 4. Confirmatur hac lege patria potestas in liberos c. The authority of the father is confirmed by this Law toward their children in respect of their marriages that they should not be contracted without their consent Marbach QUEST XXIX Why next to the Law of fornication followeth the Law against witchcraft Vers. 18. THou shalt not suffer a witch to live c. 1. Some thinke that this precept is joyned to the former Quia sortilegia plerunque fiâ—â—t in his quae pertinent ad actum carnis c. Because sorcery is often used in those things which belong to the carnall act Lyran. So also Cajetane Et fortè adjecta est lex ista stupro virginis c. It may be this Law is joyned to the former of whoredome committed with a maid to insinuate that sorcery is much used to set forward venery and uncleane lust 2. Tostatus maketh this the reason of this connexion that as most of the Lawes in the former chapter concerned the ordring and directing partis irascibilis of the angry part of the minde the Lawes hitherto in this chapter partis concupiscibilis of the coveting part of the minde now these following belong to the direction partis rationalis of the reasonable part of the minde the judgement and understanding that it should not be corrupted with evill arts Tostat. qu. 12. 3. But the reason rather is that as fornication of the bodie immediatly before touched is odious before God and man so much more is the spirituall fornication of the soule abominable when any seduced by the devill into witchcraft or any such devillish trade doe forsake God and commit most grosse idolatrie Simler And so hereunto agreeable is that law which followeth in the next verse but one vers 20. that hee should be slaine that offereth unto any gods but to the Lord. QUEST XXX What kinde of witchcraft is here understood A Witch 1. The word is niecashephah which signifieth as Oleaster out of R. Abraham one that changeth any thing before the sight wee call them Juglers which deceive the sight and cast a mist before the eyes The right Latine word is praestigiatrix Iun. Montanus one which by legerdemaine deludeth the eyes 2. But under this kinde by a Synecdoche all other sorts of witchcraft sorcerie inchauntment are forbidden as Hydromantae which use divination by water Aeromanta by the aire Pyromantae by the fire Capniomantae by smoake Alectriomantae by the crowing of Cockes Psycomanta that consult with the soules of the dead Alphitomanta which divine by the inspection of flower Icthuomantae by fish Libanomantae by incense Cheiromantae by the hand Necromantae diviners by the dead Gastromantae which divine and give answers from within out of their bellies and all other of the same devillish profession See hereof before 3. Instance is given here of women and the word is put also in the feminine Quia illud genus maleficii crebriùs reperitur in foemina Because that kinde of sorcerie is oftner found in women Lippom Quia procliviores sunt in hoc scelus ex infirmitate mulieres Because women by the infirmitie of their sex are more prone unto this mischiefe and women are named that no compassion should bee shewed no not unto the weaker sex if they be thus seduced Iun. Nec minus hoc damnantur mares quam foemina Yet men witches are no lesse condemned here than women Gallasius QUEST XXXI Whether love may bee procured by sorcerie BUt because it is the opinion of some as is before shewed qu. 29. that this law of witchcraft is annexed to the former law against fornication because sorcerie may be used to procure unlawfull lust it shall not bee amisse somewhat to touch that point 1. Virgil a great practitioner in such feats sheweth in his 8. Eclog how Daphnis was compelled to come by certaine inchanted love verses where hee often repeateth this verse Ducite ab urbe domum mea carmina ducite Daphnin My verses goe from citie see goe bring yee Daphnis home to mee And Hierome in the life of Hilarion as Tostatus citeth him reporteth how a young man enamoured with a virgin by certaine words and enchaunted figures put under the threshold where the maid was drave her into such fits of raging love that shee tore her haire and whetted her teeth and often used to call the young man by his name this maid thus tormented her parents brought to Hilarion who by his prayers healed her 2. Now then this instigation unto love by sorcerie and diabolicall subtiltie may be
life of Priests Vers. 40. ANd thou shalt make them girdles Ribera further by the girdle which compasseth the loines understandeth the continencie and single life of Priests out of Beda Contra. 1. If it had any such signification wherefore was not single life injoyned Aarons sons first to whom this girdle was prescribed 2. Beda indeed hath such a collection but he addeth withall Quod videlicet genus virtutis nulli per legem Dei necessario imperatum sed voluntaria est devotione Deo offerendum Which kinde of vertue is necessarily injoyned none by the law of God but it must with a voluntarie devotion be offered unto God the Lord thus saying hereof Non omnes capiunt verbum hoc All cannot receive this saying c. Why then doe they impose necessarily upon their Priests solitarie and single life which forced chastitie hath brought forth and yet doth many foule fruits among them as adulterie fornication Sodomitrie and such like uncleannesse 6. Morall Observations 1. Observ. Apparell commendeth not one to God Vers. 2. THou shalt make holie garments for Aaron c. glorious and beautifull Wee reade of divers glorious garments made in the world As of the costly vesture of Alcisthenes the Sybarite which Dionysius sold for 120. talents unto the Carthaginians Demetrius King of Macedon had a robe set forth sumptuously with the representation of the heaven and starres which no King durst put on quòd invidiosa nimis esset impendii magnificentia because it was too envious because of the magnificent cost But Aarons glorious apparell exceeded all these not so much in the sumptuous cost and cunning workmanship as in respect of the institution which was from God and the signification which was to set forth the glorious Priesthood of Christ and as this was typicall in it selfe so morally it shewed with what varietie of vertues first the Ministers of God then all his faithfull people and worshippers should be adorned not with putting on of gold or outward apparell but with the spirituall ornaments of the inward man as S. Peter teacheth how women should be adorned 1 Pet. 3.4 2. Observ. Ministers must be adorned with veritie of doctrine and holinesse of life Vers. 30. VRim and Thummim Which signifie knowledge and perfection whereby the Minister and man of God is set forth that he ought to be adorned with soundnesse of doctrine and integritie of conversation B. Babing As Saint Paul requireth that his Bishop for the one should be apt to teach for the other unreproveable 1 Tim. 3. 3. Observ. Ministers must not be dumbe or idle Vers. 35. ANd his sound shall be heard c. Gregorie well noteth upon this that the Priest dieth if his sound be not heard when he goeth in and out before the Lord Iram contra se occulti judicis excitat si sine sonìtu praedicationis incedit Hee stirreth up the anger of the secret Judge against him who goeth on without the sound of preaching c. So the holy Apostle saith Wee is unto me if I preach not the Gospell 1 Cor. 9.16 This maketh against two sort of Ministers the ignorant and unskilfull that cannot sound forth the voice of preaching and the idle and slothfull that doe not CHAP. XXIX 1. The Method and Argument THe Tabernacle with the parts thereof being thus finished with the garments and apparell of the Priests now followeth the consecration of them in this Chapter which consisteth of two parts first of the consecration of the Priests to vers 37. Then the sanctifying of the Altar and Tabernacle for the publike service of God In the consecration 1. Is set downe the preparation it selfe both of the things wherewith they should be consecrated to vers 5. then of the persons Aaron and his sons who are first attired and apparelled with their severall rayments to vers 10. 2. The consecration followeth first of Aaron and the rest for that time to vers 28. then the generall manner is prescribed to be observed afterward vers 28. to vers 37. In the speciall consecration for that time 1. The manner is prescribed how the calfe or bullocke shall be used 1. How and where he should be killed vers 10 11. 2. What shall be done with the bloud vers 12. with the fat vers 13. with the flesh and skin vers 14. 2. How the ramme of burnt offering should be sacrificed is shewed vers 16. to vers 19. 3. The ramme of consecration which was the third beast must be thus bestowed 1. The bloud part must be laid upon certaine parts of Aaron with part the Altar and Aaron and his sons with their garments must be sprinkled vers 20 21. 2. The flesh and parts some must bee burnt upon the Altar with the manner how they must bee first put into Aarons hands and shaken to and fro before the Lord to vers 26. some as the breast and shoulder shall be for Aaron and his sons to vers 28. In the generall prescription these things are declared 1. The perpetuall law of the heave offering vers 28. 2. The use of the Priestly garments vers 29 30. 3. How the ramme should be dressed and eaten to vers 34. 4. And nothing must be reserved vers 34. The second generall part belongeth unto the daily and publike service of God 1. The instrument thereof is declared the Altar with the manner of consecration to vers 38. 2. The matter of the daily offering two lambs one at morning the other at even to vers 42. 3. The place is described at the doore of the Tabernacle vers 42 43. 4. The Ministers vers 44. 5. The effect Gods dwelling among them vers 45 46. 2. The divers readings Vers. 1. Take a young bullocke under the damme or sucking I. ben bakar the son of a bullocke A.P.H. better than a young calfe B.G. for here ben bachar is not interpreted phar of it selfe signifieth a young calfe or than a young bullocke from the oxen V.S. or a calfe from the heard L.C. See qu. 2. following Vers. 5. And shall gird them with the broidered girdle of the Ephod I.B.C.P. or broidered gard of the Ephod G.V.A. better than thou shalt gird them with a girdle L. for here Ephod is wanting or thou shalt couple the breastplate to the superhumerall or Ephod S. for here bechesheb with the broidered gard or girdle is omitted Vers. 10. Shall stay his hands upon the head of the calfe fulcient A. or shall rest with his hands upon c. better than put to their hands V. or joyne their hands upon c. P. or put on their hands c. G.L.S.C. samac signifieth sustentare to stay Oleaster Vers. 14. It is sinne S.A.H. c. that is an offering for sinne I.G.B. as S. Paul saith in the same sense that Christ was made sinne for us 2 Cor. 5.21 V. better than it is an expiation C. or it is for sinne L. for is added the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chatath
hee further proveth by that place of the Apostle 1 Ioh. 4.10 Herein is love not that we loved him but that hee loved us And that of S. Paul Tit. 5. Not by the works of righteousnesse which we had done but by his mercie he saved us then away with the works of preparation or merits of congruitie that any man by his owne endevour could make a way for his calling 3. Controv. Against free will FUrther by this text may be convinced that erronious collection of Chrysostom who seemeth to thinke that this is but a phrase to ascribe all to Gods mercie Quia cujus est amplius totum esse dixit Because all is said to be his whose the most is Nostrum est eligere tantum velle c. For it is our part onely to chuse and will it belongeth unto God to effect and bring unto perfection c. And so he concludeth Neque Deus totum suum esse voluit ne sine causa videatur nos coronare neque iterum nostrum ne in superbiam incidamus For God would neither have all to be his lest he should seeme to crowne us without cause nor yet all to be ours lest we might be proud But Bernard better applieth that saying of the Apostle It is not in him that willeth c. Is qui vult currit non in se sed in eo à quo accipit velle currere debet gloriari He that willeth and runneth must rejoyce not in himselfe but in him from whom he receiveth to will and runne c. So comparing free will and grace together he saith Totum qui lem hoc â—oâ—um illa sed ut totum in illo sâ—e totum ex illa This doth all and the other doth all but as all is wrought in the one that is free will so all is wrought by the other that is grace Hugo de S. Victor to this purpose answering to this question why God doth conferre his grace upon one more than upon another hath this excellent resolution 1. Some thinke saith he that God cannot doe otherwise than he doth But this were to lay a necessitie upon God who is most free 2. Some affirme that there is in some more than other Quoddam sâ—miâ—arium virtutis A certaine seed of vertue which maketh him more apt to receive grace than another but this is also false seeing we are all alike by nature 3. Some doe resemble it thus that grace is offered unto all like as a man should be bidden to go up and take his meat which is shewed him in the top of a tower but he cannot go up without a ladder and so still he must have one grace after another But he misliketh this also because all is ascribed unto grace nothing to mans endevour as though he should sit downe and doe nothing 4. Some make this demonstration that grace is offered to a man as when a rope is let downe into a pit to draw one up who putteth to his hand and layeth hold of the rope and so hee commeth up but this he refuseth also because somewhat here is given unto man without grace 5. Some make grace as the shining of the Sunne which cannot give one light if he shut his eyes so all have not grace Quia ille cui gratiae radius infâ—nditur â—laudit oculos Because he to whom grace is infused shutteth his eyes Vnde merito illi gratia subtrahitur quia ipse se subtrahit Whereupon grace is withdrawne from him because hee withdraweth himselfe 6. As he doth not reject this answer so yet he addeth thus much further that as in this case like as when a child that cannot goe alone yet being held by another findeth his legs which he could not doe if hee had not of himselfe a naturall power of going and yet all is ascribed to him that leadeth the child so he concludeth thus Vt anima promercatur duo exiguntur gratia naturalis potentia c. Two things are required that the soule should merit that is doe any thing well grace and a naturall faultie yet all the power of meriting that is of doing well is of grace because the naturall facultie nihil ponit sine gratia can doe nothing without grace thus Hugo So that this is his resolution that mans free-will in a good act onely concurreth as a naturall facultie but all the goodnesse of the action is of grace man by his nature willeth but to will that which is good he cannot but by grace 4. Confut. Against the making of images of God Vers. 23. THou shalt see my back parts Bellarmine would prove from hence that an image may be made of God because sometime corporea specie visus est Deus God was seene in corporall shape Contra. 1. It followeth not because God by his authoritie could make a visible representation of himselfe that man therefore of his authoritie can doe it without Gods warrant 2. Another difference is this vision was shewed to Moses alone and in a secret place their images are set up in the view of all and in publike place 3. This was an image passing and not continuing theirs are permanent 4. This was of the back-parts they picture the very glorious countenance of God 6. Morall Observations 1. Observ. Why God doth more severely punish his owne people than others Vers. 3. BEcause thou art a stiffe-necked people lest I consume thee Hence Gallasius inferreth Deum sape majora judicia exercere in medio Ecclesiae That God doth oftentimes exercise greater judgements in the middest of his Church than in the world because their contempt is greater having received more benefits like as a master of a familie will be more offended with his owne domesticall servants if they be disobedient than with strangers 2. Observ. In time of mourning it is not fit to put on sumptuous apparell Vers. 5. PVt thy costly rayment from thee The humilitie of the bodie is an argument of the lowlinesse of the minde it is not pleasing unto God that in the time of publike mourning sumptuous apparell should be used as Oleaster complaineth of a great abuse in the Romane Church that when women should come to confesse their sinnes Armant se melioribus indumentis c. they use to put on their better rayment as if they went to a marriage feast I would the like complaint might not be taken up among us that nice and proud women when they should present themselves in humilitie before God doe decke and adorne themselves comming rather to be seene of men than of God 3. Observ. Of the efficacie of faithfull prayer Vers. 15. THen he said unto him c. Moses giveth not over but continueth still in prayer with a devout importunitie untill the Lord had condescended unto him wherein we see the force of faithfull prayer B. Babing Teaching us that we should hold out in our prayers and applie the Lord with our earnest requests till he
Of the Fâ—unes and Satyres Pereriâ—s deceived Hebrewes curious obseruations The latine vulgar text refused of the Papists Iunius translation preferred The tree of life did not give immortality Tree of life not effectively so called but significatively What kind of tree it was Why it was so called Synoâ—s contr 〈◊〉 quaest 3. It cannot be the river Ganges Gihon not Nilus The frame of mans body more excellent than of any other creature Adam how the longest liuer of all the Patriarks Adam not the greatest man in stature of body Hebrewes curious observations Adam by his transgression made subject to eâ—ernall death Foure kinds of death To what end the creatures were brought Adam Hebrewes vâ—ine collections Salomon not wiser than Adam Whether Adam knew of the fall of the Angels Hebrew curiosities 〈◊〉 he 〈…〉 one 〈◊〉 The observation of the Lords day is morall The Lords day instituted by the Apostles The Lords day a symbole of everlasting rest The observation of the Lords day bindeth in conscience Difference betweene the Lords day and other festivals See the booke of the catholike doctrine of the Church of England printed at Cambridge p. 37. ibid. p. 195. 1 Tim. 43. ibid Ibid. p. 196. Can. 45. 54. p. 189. Rom. 6. Galath 3.16 Hom. 7. in Exod. ad Rustich Serm. 33. de tempor serm 36. D. Bound Tractat. â— in Matth. Pererius against Bellarmine Hesiods story of Pandora For further answer to this obiection The religious vse of the Lords day Mans base beginning should teach him humilitie The earthly paradise should put us in minde of the celestial No man ought to lâ—ve idleâ—y The dutie of the wife The duâ—ie of the husband Gods watchfull providence over man S.C. â— S.H.c. T.P. â— H.C.c. S.H. dr diff ver C.B.S.r. C.H.c. T.B.r. S.H.c. T.B.r. S. ad S.H.c. S.ap. for pr. div sign C.c. Serpents whether they had the use of speech Of the natural wisdome of the serpent What kind of serpent it was Hebrewes fansies Eva altereth Gods words Satans doubtfull answer Adams sinne neither is to be aggravated nor the womâ—ns to be extenuate August lib. 14. de civitaâ— dei c. 17. Strabo lib. 15. Diod. 〈◊〉 lib. 4. 2. Mag histor scholastic Gen. c. 23. 3. Irenaeus lib. 3. advers haeres c. 37. 4. Ambros. l. de parad c. 13. Lib. de paraâ—â— c. 13. Lib. 5. advers haeres lib. 28. moral c. 2. Lib. 3. advers haeres cap. 37. Lib. 11. de Gen. ad liter cap. 33. In cap. 38. Ioâ— â— Genes ad â—it l. 11 c. 13. Adam heard Gods voice he saw him not Lib. de par c. 44. Who is understood to be the seed of the woman Lib. de tracta c. 20. The Serpent made dumbe What is signified by the heele How the Serâ—ent feedeth of dust Lib. 3. de Trini c. 23. Rupert ibid. Lib. 7. de hist. 2. animal c 9. Womans subjection to her husband how a punishment Man should not have returned to dust if he had not sinned Lib. 3. d. 〈◊〉 c. 20. Thoâ—d quest 35. in Genes Origen 〈◊〉 p. in Levit. Lib 11. Genes ad lit c. 33. Lib 3. Comment in Genes c. 28. Adam being deprived of life lost also the symbole and signe of iâ— Divers reasons shewing that man feâ—l the day of his creation De Genes ad lit lib. 11.23 De peâ—cat merit râ—miss lib. 2. cap. 21. R. Natâ—â—â— â— Meâ—achâ—â— Mâ—dâ—a◠〈◊〉 The contrary objection answered Quâ—st 40. in Genes What the Cherubims were that kept Paradise Whether Paradise were kept with a ficâ—io sword Prosper lib. 2. de vit contempt c. 19. Bâ—llar de grat 〈…〉 lib. 1. c. 6. Lib. 11. Gen. ad lit c. 4. Lib. 7. de Civit. Dâ—i c 30. Aug. l. de cor grat c. 10. August in Psal. 70. Bellar. 〈◊〉 3. amiâ—â— grat lib. 3. c. 4. Perer an 〈◊〉 6. disputat de pe c. Eva. 〈◊〉 1. Perer. in 3 Gâ—â— v 15. Bellar. lib. 2. de verb. Dei c. 1â— Bellar. de grat 〈…〉 c. â—8 Degrees of tentation Eyes opened after sinne Worldly shame Excusing of sinne Sobrietie in apparell S. ad T.G.r. S. Chal. ad T. B.G.r div accep T.G.B.r. Sic. T.G.B.r. div accept ap f. pr. Hier. S. alter S H.c. T. B.G r. Chal. ad Rupertus lib. 3. in Gen. c. 34. A fable fathered upon Methodius Lib. 1. de Cain Abel c. 3. Ambr. de Cain Abel c. 6. Hom. 18. in Gen. Aug. l. 15. de civ des c. 7. How sinne is said to lye at the doores Lib. 4. in Gen. c. 9. Hierom. in libtrad in Gen. Rupert lib. 3. in Genes c. 8. Ambros lib. 2. de Cain Abel â— 9. Of the land of Nod. Ioseph lib. 1. antiquitaâ— c. 11. Plato in protagora Arist. lib. 1. poliâ—iâ—or Epist. 125 ad Damasc. Theod. quest 44. in Gen. The occasion of Lamechâ— speech to his wives Chrysost. hem 〈◊〉 Gen. Iosâ—ph lib. 1. antiq Rupert lâ—b 3. â—â— Gen. c. ◠〈◊〉 22. Moral â—â— 12. Bellar. lib. 1. de grat priâ— hom c. 13. Bellar. de liber arb lib. 5. c. 22. Perer. in hanc locum Bellar lib de liber ar c. 7. The wicked hate the righteous A great judgement for a sinner to be forsaken of God Ambros lib. 2. de Cain Abel c. 9. The vaine coÌ„forts of worldly men The hope of worldly men in this 〈◊〉 A righteous man afflicted in this life S. ap f. pro. S. ad S. ad det S. ad S. det S. ad S. det S. ad det S. ad det S. alt S. ald Chal. cor S. ad S. det Matthew and Luke reconciled concerning the generation of Christ. Hebrew fables Hebrew fables Plin. lib. 7. c. 29. Divers men of great yeares Ioseph l. 3. antiq c. 3. Ioseph l. 1. antiq Iren. lib. â— ad vers hâ—res August lib. 15. de civ deâ— c. 13. The divers errors of the septuagint in the translation of this 5 chap of Genesis Lombard lib. â— dist 30. c. Catherin â—pâ—s de peâ—â—at origâ—â— câ— 6. Rom 3.12 Bellar. de 〈◊〉 pecat â—ib 5 c. 7. Pererius in hunc 〈◊〉 Sixt. Senens lib. 5. 〈…〉 6.1 quâ—s 4. Perer. lib. 7. in Gen. quest 7. Perer. ibid. qu. 7. Theodor. qu. 45. in Genes In comment ad Hebr. c. 11. Wisd. 4.11 Perer. lib. 7. in Genes q. 4. de Henoch Luk. 1.17 Tertul. lâ—b de 〈…〉 〈◊〉 in 1. ep 〈…〉 Medin l. 6. in â—ect in dâ—um Iude. c. 24. August lib. â—3 de câ—vâ— Deâ— c. 38. Oâ—g in Num. 〈◊〉 â—lt God will alwayes have a Church on earth Godly life goeth before everlasting glorie The Patriarkâ— beleeved in Christ. T.r. Chal. corâ— T.B.G.r. S.H. Ch. ad Tr. S. Ch. ad Litt. de Ch H. ad S. al H. de T.B.G.r. S. cor S. altâ— T. P.R S. cor T. r. S det H. ad H. coâ— Diodorus Siculus lib. 3. c. 2. Exod. 23.2 Exod. 23.2 Angels fell not for the love of women Francisc. Georg. 1. tom problem 3â— 331 Devils are not corporall Plutarch lib.