that God had shewed before by the mouth of the Prophets that Christ should suffer he hath thus fulfilled Act. 3.15 18. 4. Mor. To seeke to maintaine peace Vers. 24. FAll not out by the way Ioseph as he was ready to make peace with his brethren and to be at one with them so he laboureth to maintaine peace among themselves thus teaching us by his example not only to be lovers of peace our selves but to procure it in others according to the doctrine of Christ Blessed are the peace-makers for they shall be called the children of God Matth. 5.9 5. Mor. Lyers shall not be beleeved when they speake the truth Vers. 26. FOr he beleeved them not This is a just reward of lyers that when they speake the truth they shall not be beleeved Iacobs sonnes had told him a tale before when they shewed him Iosephs coat as though some wilde beast had devoured him Genes 37. and now when they tell the truth that Ioseph was alive no credit is given unto them Muscul. Thus S. Paul would not endure that the maid which had the spirit of divination and deceived the people with lies should testifie the truth of the Apostles that they were the servants of God and taught the way to salvation Act. 16.18 CHAP. XLVI 1. The Method and Argument of the Chapter FIrst we have here set downe Iacobs preparation to his journey 1. He offereth sacrifice to God 2. The Lord answereth him by vision appearing unto him and encouraging him to goe downe to Egypt promising him both a prosperous journey a peaceable end and the returne of his posterity vers 2. to 5. Secondly the journey itselfe is described vers 5. to vers 8. with an enumeration of the persons that went downe with Iacob 1. In particular the of-spring of Leah and her maid Zilpah the of-spring likewise of Rachel and her maid Bilhah of every one by themselves from v. 8. to 26. they are all summed in grosse v. 26.27 Thirdly Iacobs arrivall in Egypt is declared 1. How he sent for Ioseph and of their meeting greeting and salutation in Goshen vers 27. to 31. 2. The counsell and advice given by Ioseph to his brethren how they should answer Pharaoh that they might obtaine the land of Goshen vers 31. to the end 2. The divers readings where the translations differ v. 1. he came to the well of the oath H. S. to Bersheba caeter v. 2. he heard God calling him by a vision of the night H. God said to Israel in a vision of the night cat v. 3. I am the God of thy fathers S. I am God the God of thy father B. G. I am the mighty God of thy father caet he haâ—el celohe the strong God v. 4. I wil bring thee up againe in thy returne H. I will bring that back againe in the end S. I will surely make thee come up againe C. B. I will bring thee up againe G. I will cause thee to come up by comming up with thee T.P. he v. 5. they tooke their substance S. their father children and wives caeter v. 6. they tooke all that they possessed in Canaan H. S. they tooke their cattell and goods which they had gotten in the land of Canaan caeter he racash to get goods v. 7. their daughters and daughters daughters S. their daughters H. their daughters and sons daughters caet v. 10. Iachin Saher H. B. Achin Saar Iachin Sacher C. Iachin Zohar G. Iachin Tzochar T. he Sochar P. v. 12. Ezron Amul H. C. Esron Iemuel S. Hezron Hamul B. G. chezron chamul T. P. heb v. 13. Thola Phua Semron H. Thola Phua Asum Sambram S. Thola Phuah Iob Simron caet v. 16. Arâ—lis S. Haeri caet v. 17. Ieul S. Iesui caet v. 20. priest of On. T.P.C.G. cohen signifieth both a prince and priest v. 21. the sonnes of Manasses which Syra his concubine bare unto him were Machir Machir begat Galaad the sonnes of Ephraim Manasses brother Sutalaam and Taam the sonnes of Sutalaam Edem S. the rest have none of these words v. 21. Mophim Ophim and Ared H. Mamphim Ophim and Gerah begat Arad S. Muppim Huppim and Arde. caet v. 22. eighteene soules in all S. fourteene soules all caet v. 27. all the soules are seventy five S. seventy caeter the sonnes of Ioseph nine soules S. two soules cater v. 28. he sent Iudah c. that he should meet him at the citie of the nobles in the land of Ramesse S. that he should tell him that he might meet hm in Goshen H. to prepare before him C. to direct his face to Goshen B. to direct his way to Goshen H. to premonish him to meet him in Goshen T. to appeare before his face in Goshen P. he iarah to appeare to signifie v. 37. said to his brethren S. said to his brethren and all his fathers house caet v. 34. in Gâ—sem of Arabia S. in the land of Goshen caet 3. The theologicall explication QUEST I. Why Iacob offered sacrifice in Bersheba Vers. 1. ISrael came to Bersheba c. 1. This place is interpreted the well of the oath or of seven for shabang signifieth both so called first by Abraham where he made a covenant with Abimelech and gave him seven lambs Gen. 21. and afterward the name was revived by Isaack Gen. 26. 2. To this place came Iacob being both in his way as he went to Egypt for it is in the utmost bounds of Canaan toward the South as also because there Abraham and Isaack had long dwelled built altars there and consecrated it as a peculiar place for Gods worship 3. He offereth sacrifice both to give thanks to God for the life of Ioseph and to desire the Lord to make his journey prosperous Iun. QUEST II. Of the Lords calling of Iacob Vers. 2. IAcob Iacob who answered I am here c. 1. He is called Iacob not Israel not because as the Hebrewes imagine he should not prevaile against men in Egypt for he is also called Israel in Egypt Gen. 48.29 but when as the Lord vouchsafeth to speake familiarly unto him he calleth him by his name Iacob Mercer 2. The name is doubled to stirre him up to greater attention Calvin and to shew the certainty of that which God spake Perer. â— Iacob answereth readily here am I and therefore Iosephus misreporteth this story that Iacob should say quisnam esset who it was that spake unto him as though he had not beene acquainted with Gods voice lib. 1. antiquit QUEST III. Who it was that spake to Iacob Vers. 3. I Am God the God of thy father 1. This then was not an Angel that spake in the person of God but it was the Lord himselfe to whom Iacob offered sacrifice vers 1. 2. who is called the God of his father rather than of Abraham because Iacob so used to call the Lord the feare of his father Isaack Genes â—1 53 and for that he had
more your Majestie professeth to be a nourish-father to the Church counting it one of your fairest stiles and had rather be loved of all than feared as Ambrose setteth forth the good Emperour Theodosius When he had command over all he had rather expostulate as a father than punish as a judge he desired to winne with lenitie not to force by extremity an umpire of equitie not a decreer of severitie hee would rather bind men by sacred religion than servile subjection Your Highnesse Honourable equitie is manifest in that your Majestie professeth to love and honour the grave men and preachers of either opinions as David did favour both Sadok and Abiathar priests of divers families as Saint Paul did joy that Christ was preached though by them that were of a contrary faction as Iacob had a right hand for Ephraim and a left for Manasses Paul and Barnabas jarred yet both preached the Gospell Cyprian and Cornelius differed in judgement yet both pillars of the Christian faith Chrisostome and Epiphanius disagreed yet both enemies to the Arrians Hierome and Ruffinus were divided yet in the end were reconciled I doubt not but all faithfull sound and sober Preachers of the truth are acceptable to your Majestie as good Theodosius embraced Meletius kissed his eyes and his lips and made much of other faithfull Pastors as Valentinian reverenced Ambrose who sending for him in his sicknesse salutem sibi quandam venturam arbitrabatur did thinke he saw health it selfe comming to him this love of the Emperour was not lost Ambrose againe requiteth it quam meipsum pro tua obtulissem fide how gladly would I have offered my selfe as in sacrifice for thy faith as all your Highnesse faithfull Preachers are ready to doe for your Majesties health and life Your princely bounty hath well appeared both toward the Church and Common-wealth not in precept onely but in practice as in the rare lifting up of subsidies but in case of necessity as Tiberius the Emperour was wont to say aurum illud adulterinum esse quod cum subjectorum lachrymis collectum esset that it was adulterate gold which pressed forth the subjects teares Toward the Church your princely and fatherly care sheweth it selfe in that you would have sufficient provision made for the sustentation of the Pastors and Ministers we shall not now need an Ebedmelek to make intercession for Ieremies food and maintenance nor yet that noble Earle Terentius who having obtained a notable victory and being bidden of the Emperour Constantius to aske what he would Templum peâ—iâ—â— pro orâ—hodoxis did aske to have the Church restored to the orthodoxall teachers We need no such mediators our times God be thanked are farre more happy neither yet as Tullie saith that twenty thousand made request and mourned for him in a Monarchicall state such suits are not fit for Isocrates rule is to be held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad Demonic that as in a Democratie the popular state so in a Monarchie the King onely is to be admired Your Christian Majestie without such remembrances out of your owne princely heart can consider of the necessity and wants of Church Ministers as Salomon though he advanced Zadock yet suffered Heli his posterity to have some of the Priests offices to eat a morsell of bread and Iosias graunted the Priests of the high places to eat bread among their brethren who much more cared for the Priests of the altar Lastly your Christian pietie is evident in taking care that all the Churches in your Majesties dominions be planted with good Pastors to increase the number of them not to suffer it to be empaired or decreased to thrust in labourers into Christs harvest and to thrust out loyterers to supply the one and employ the other that none be permitted to stand idle in the market place that would labour quietly in the Lords vineyard nor yet occasion be given to such to say as Sisinnius answered Chrisostome that would have enjoyned him silence I will giue you a reward to â—ase mee of so great a labour Your Majestie in your princely wisdome knoweth how for the common vtilitie to beare with some mens infirmitie as fathers as Augustine saith doe beare with their sons whiles they are children or sicke till their infancie or infirmitie be over May I now use to your princely person the words of the kingly Prophet Prosper with thy glory O glorious Prince ride upon the word of truth and of meekenesse and righteousnesse Meekenesse well becommeth the word of truth the Gospell of Christ toward your faithfull subjects Iustice and righteousnesse against the adversaries of truth in the land and your right hand shall teach you terrible things in rooting out all idolatry and superstition and rejecting all confused motions for a Babylonicall Tolleration for this your Majesties faithfull service in earth wee will not presume to say as Nestorius to the Emperour Mihi ô Imperator terram â—uâ—haereticis purgatam tribue ego tibi coelum retribuam Give unto me the earth purged of heretikes and I will give thee heaven But Christ Iesus shall say Well done good servant and faithfull thou hast beene faithfull in a little I will make thee ruler over much enter into thy Masters joy Thus I end with that chearefull acclamation to your Majestie which the Councell of Chalcedon sometime used to Leo and Cyrillus the names onely changed Vivat Iacobus multos annos vivat Imperator omnes ita credimus Iacobus sic credit sempiterna sit memoria Iacobi Your Majesties most loyall and obedient subject ANDREW WILLET ¶ CERTAINE DIRECTIONS TO THE READER TO BE OBserved in the reading of this Booke CHristian Reader seeing God hath called us the Ministers of the glorious Gospell of Iesus Christ not to stand idlely in the market place but to labour in his vineyard some in one worke some in another I thinke no labour better bestowed than in setting forth the word of God both by preaching and writing as S. Peter toucheth both of the first he saith I think it meet as long as I am in this Tabernacle to stirre you up by putting you in remembrance of the second I will endevour therefore alwayes that ye also may be able to have remembrance of these things after my departure That time therefore which others spend some in following their pleasures some in ambitious suit of preferment some in attending their profit I find most comfort to imploy after this manner for if that heathen Orator did professe that he did bestow as much time in humane studies as others took in following their businesse some in celebrating festival dayes some in pleasure some in feasts and bankets some in playes games Much more should we preferre the divine study of the Scriptures before all worldly pleasures and commodities whatsoever I know that these labours of mine shal find many hard Censors as
occurrere quia non satis est recte facere nisi etiam maturei quod facias But he spieth a great way off neither was hee content to espy but went to meet them hee made haste to meet them because it is not enough to doe well unlesse thou speedily dispatch that thou doest Abraham therefore is commended for his hospitality and thus is he rewarded whereas hee thought he entertained men he received Angels as the Apostle noteth Heb. 13.1 and Ambrose saith qui scis an Deum suscipias cum hospitem putas how knowest thou whether thou receive God whom thou takest to bee a stranger But now adayes men are so farre off from hasting to meet strangers to invite them home that many of the poore members of Christ with begging and intreating can hardly find entertainment 2. Moral Against curious building and carelesse hospitality Vers. 6. ABraham made hast into the tent to Sarah c. Abraham is not curious in his dwelling but courteous in entertaining of strangers much unlike is the practice of these daies great men delight to build great houses but keepe no hospitalitie Abraham contrariwise contenteth himselfe to dwell in a tent yet his dores are open to strangers This example of Abraham shall condemne the curiosity of this age in trimming their houses and their carelessenesse in entertaining strangers 3. Moral Women must learne to keepe their owne houses BEside in that Sara kept in her tent the property of a modest matron is expressed which keepeth her selfe at home and loveth her owne house by which example such gossips and busie bodies are reproved that use to goe from house to house giving themselves to idlenesse and pratling as the Apostle describeth them 1 Tim. 5.13 4. Moral Against curiosity in diet Vers. 7. TOoke a tender and good calfe here is a patterne of frugality Abraham prepareth for his guests no wine curious fare or dainty dishes but wholesome countrey fare as cakes butter milke veale and such like curiosity then and nicenesse superfluity and excesse in feasts and bankets is not commendable Perer. as the Apostle saith Be not drunke with wine wherein is excesse Eph. 5.15 5. Moral Against curiosity of the eare Vers. 10. SAarah heard in the tent doore Sara being otherwise a most modest matron yet sheweth her infirmity and curiosity in listening behind the doore what the Angels said to Abraham which is a fault very much incident to that sexe to be harkening and giving eare to heare things to which they are not called unto The Preacher giveth a caveat against such curiosity of the eare Eccl. 7.23 Give not thine heart to all the words that men spake c. Muscul. 6. Moral Against mariage for lust in old persons Vers. 12. AFter I am old shall I have lust Sarah thought it a shame for her in her old age to give her selfe to the sport and pleasure of youth hereby the dotage of aged persons is reproved which doe provoke their decaied and dead bodies to lust againe and doe revive their abated heat by unequall and unseemely marriages Perer. Hereunto agreeth the counsell of the Apostle that wisheth younger widowes to marry but such to bee chosen as were not under sixty yeare old 1 Tim. 5.10 supposing such to have not such need of marriage 7. Moral The duty of wives to their husbands Vers. 12. ANd my Lord also Saint Peter from hence exhorteth wives to be obedient and dutiful to their husbands as Sarah was to Abraham calling him Lord or master 1 Pet. 3.6 8. Moral Sinne must not be excused but acknowledged Vers. 15. SArah denied c. Though Sarah shewed her infirmity in her deniall yet being convinced she by silence yeeldeth she in obstinacy replyeth not to justifie her sinne so likewise Peter after he had denied Christ did not double his sinne by defending it but diminish it by lamenting for it Musculus 9. Moral Gods love appeareth in revealing his will to his servants Vers. 17. SHall I hide from Abraham that thing which I doe c. Like as a true friend will impart and reveale his secrets to his friend so the Lord herein sheweth his love to Abraham in vouchsafing to reveale unto him his counsell So our Saviour saith to his Disciples Henceforth call I you not servants for the servant knoweth not what his master doth but I have called you friends for all things that I have heard of my father have I made knowne to you Iohn 15.15 Even so also are the faithfull bound to propagate the knowledge of the truth as Abraham is commended because hee would teach his sonnes and his houshold after him to walke in the feare of the Lord Calvin 10. Moral Examination must goe before judgement Vers. 21. I Will goe downe and see c. The Lord which knoweth all things needed not to have searched or examined the truth before hee proceedeth to punishment But this is for our example as Gregory noteth ne mala hominum ante presumamus credere quam probare that wee presume not to give credit to the report of mens sins before we have proved Thus the Lord did in punishing the old world and in confounding the languages Gen. 11. first take triall and knowledge of the transgression before he inflicted punishment which is a patterne for Judges to proceed maturely and gravely to sentence after due examination and searching out of the cause as Iob saith when I knew not the cause I did search it out Iob 29.16 11. Moral The efficacy of the prayers of the Saints Vers. 29. ANd he yet spake to him againe 1. Here appeareth the great liberty of speech and boldnesse of the Saints in their prayers Abraham renueth his requests 9. times 2. We see also the goodnesse of God that cannot withstand the requests of his servants nor be offended with their importunity Muscul. So Moses when God had purposed to destroy Israel did strive in his prayers and obtained favour by his importunity 3. If God so patiently heard Abraham praying for wicked Sodome much more graciously will he receive the supplications of the faithfull for his Church Calvin CHAP. XIX 1. The Method THis Chapter intreateth of such things as happened to Sodome and of such matters as concerne Lot Three things are declared touching Lot his hospitality in receiving the Angels vers 1 2 3. his deliverance out of Sodome which containeth 1. the warning which Lot gave to his kindred and their refusall vers 12 13 14. 2. The mercy of God in hastening and pulling Lot out of the City 15 16 17. 3. The request of Lot concerning Zoar vers 19. to vers 23. 4. The judgement upon Lots wife vers 26. Thirdly concerning Lot is expressed the incestuous practice of his daughters and the fruit and issue thereof 31. to the end Concerning Sodome first their sinne and iniquity is set forth where 1. we have their ungodly attempt against the young men in Lots house vers 4 5. 2. Lots pacification with their outrage
and handle them roughly to bring them to knowledge and confession of their treachery against him so Christian governors should not put the Iewes to death but use them hardly by laying taxes and impositions upon them that at the length they may be brought to repentance for their blasphemies against Christ as it is in the Psalme Slay them not lest my people forget it but scatter them abroad by thy power Psal. 59.12 Rupert lib. 9. comment in Gen. cap. 4. 2. Doct. Where the feare of God is not there can be no true vertue Vers. 18. THis doe and live for I feare God c. Ioseph biddeth them bee secure of his sincere and true dealing with him because he feared God so that true religion is the fountaine of vertue and honest dealing they therefore that feare not God may for a while make a semblance and shew of honestie but it cannot be in truth where the ground of true religion is wanting where therfore the feare of God is not we cannot expect any vertuous action as Abraham reasoned with himselfe when he sojourned in Gerar The feare of God is not in this place and they will slay me for my wives sake Gen. 20.12 3. Doct. The guilt of sinne remaineth when the act is past Vers. 21. THey said one to another we have verily sinned against our brother By this wee learne that although the act of sinne be done and past yet the guilt and conscience of sinne may continue as here the sinne which they had committed against Ioseph 23. yeares before is revived Muscul. As the Lord said to Cain If thou doest not well sinne lieth at the doore Gen. 4.7 It lieth lurking in the doore of the conscience ready upon every occasion to assault us 4. Doct. The author of affliction it commeth not by chance Vers. 28. WHat is this that God hath done unto us These men having a guilty conscience thinke that God meeteth with them in every corner yet this good perswasion they have that nothing hapned to them by chance as this the finding of their mony in their sacks mouth but they ascribe all to Gods providence they make him the authour of their crosses and affliction Calvin As David in like manner saith that the Lord bid Shemei curse him 2 Sam. 16.11 5. Places of Confutation 1. Confut. Saint Pauls prophecie of some that should give eare to the doctrine of devils fulfilled in the Synagogue of Rome Vers. 6. THey bowed their face to the ground before him Here Iosephs brethren unwittingly doe fulfill Iosephs prophecie that they should fall downe unto him and doe him reverence like as the Jewes did ignorantly accomplish many things in the passion of Christ which were foretold by the Prophets So also they which in these dayes give eare to the doctrines of devils in the Romish and Antichristian Synagogue doe fulfill the prophecie of the Apostle 1 Tim. 4.1 some of them of ignorance and simplicity but their blinde guides of malice and obstinacie against the truth Muscul. 2. Confut. Against Purgatory Vers. 8. IOseph knew his brethren but they knew not him Augustine propounding this question how it came to passe that all this time of Iosephs prosperity he sent no word to Iacob but he continued still mourning for his sonne giveth this reason Quoniam sine istis minutis peccatis Iacob esse non potuit volens Deus illa parva peccata in hoc seculo igne tribulationis consumere c. Because Iacob could not be without some small sinnes God would by this meanes purge them with the fire of tribulation in this world serm 82. de tempor If small sinnes then which they call veniall bee purged in this world then there is nothing remaining to be cleansed in purgatory fire afterward which they say serveth to the purging not of mortall but veniall sinnes and indeed Iob well sheweth that our purgatory fire is in the affliction and sorrow of this life where he saith Exibo ut aurum I shall come forth like gold Iob 23.10 And the Prophet saith That the Lords fire is in Sion and his furnace at Ierusalem Isa. 31.9 it is not then in hell or Purgatory I much muse that Pererius alleaging this sentence of Augustine could not perceive how strongly it maketh against Purgatory 3. Confut. Against the swearing by Saints Vers. 15. BY the life of Pharaoh ye shall not goe hence c. Thomas Aquinas justifieth this fact of Ioseph in swearing by the life of Pharaoh and would warrant thereby the swearing by creatures as namely by Saints for an oath saith he is made two wayes by execration when some creature is produced that God should shew his judgement upon if one sweare falsly as when one sweareth by his head or such like the other way is by contestation either directly when the name of God is mentioned or indirectly when some creature is named in whom the truth should be manifested so we sweare by the Gospell wherein Gods truth is expressed by Saints that beleeved in the truth so Ioseph sware by Pharaoh a minister of Gods truth and justice Thom. 2.2 qu. 89. ar 6. Conâ—ra 1. This subtill disputer doth justifie that kinde of oath which is directly forbidden by our Saviour himselfe as to sweare by the head Matth. 5.36 Neither shalt thou sweare by thine head wee may justly suspect him in the rest when at the first he dare controll the holy doctrine of the Gospell 2. Men use not to sweare by the Gospell but upon it when they lay their hands upon the book for so we reade that the Saints have used some visible ceremonie and rite in taking an oath as Abrahams servant layed his hand upon his masters thigh Gen. 24.3 Iacob did sweare unto Laban upon an heape of stones but neither did the one sweare by his masters thigh nor the other by the stones but by the name of God Gen. 24.3 Gen. 31.53 Iacob sware by the feare of his father Isaack after the same manner is a booke used as a visible object for further evidence in the ministring of an oath but Saints are neither visible nor present and therefore the case is not alike 3. It is also directly forbidden to sweare by any but by the Lord Deut. 6.13 Thou shalt feare the Lord thy God and serve him and sweare by his name and though onely be not here found yet our Saviour so interpreteth Thou shalt worship the Lord thy God and him onely shalt thou serve Matth. 4.10 and so consequently by him onely shalt thou sweare 4. Concerning Iosephs act I have shewed before quest 9. that although it may be somewhat qualified and extenuated yet it cannot be justified but it savoureth somewhat of the Egyptian manners and seemeth to be against that place Zephan 1.5 where the Prophet reproveth those that sweare by the Lord and sweare by Malcham that is their King whether they made the idoll or a mortall man their King both abuses are here reproved 6. Places
of cattell Calvin 2. That they might dwell apart from the Egyptians and so not be corrupted with their idolatry and supestition Mercer Muscul. 3. Lest that being dispersed among the Egyptians they might have beene distracted and so one divided from another Iosephus 4. Because the Egyptians abhorred keepers of sheep it would have beene an occasion of envy and hatred if they had lived among the Egyptians 5. lastly the land of Goshen stood more commodious for the Israelites returne and passage out of Egypt being situate in the utmost bounds toward Canaan whereas if the Israelites had beene seated in the inward or remote parts of the Countrey they could not afterward so conveniently have escaped Pererius QUEST XVII Why keepers of sheepe were an abomination to the Egyptians Vers. 34. FOr every sheepe-keeper is an abomination to the Egyptians c. These are the words of Moses rather than of Ioseph as the like reason is inserted by Moses Gen. 43.34 why the Hebrewes and Egyptians might not eat together the Egyptians then abhorred shepherds and keepers of sheepe 1. Not onely because they were a proud people and despised shepherds as base and servile men as Rupertus for they were an abomination unto them which is more than to contemne and despise them 2. Neither did they abhorre shepherds as though there were none of that condition among the Egyptians for they had their flocks of sheepe Genes 47.17 3. Neither yet is it like that the Egyptians did altogether abstaine from all eating of flesh Aben Ezra reporteth of the Indians that they kill no flesh neither doe so much as eat of the milke that commeth of cattell and that for this cause the Egyptians abhorred the Hebrewes 4. Therefore I thinke rather that the Egyptians especially detested keepers of sheepe rather than of other cattell because they superstitiously adored that kinde and so abstained altogether from slaying of sheepe and eating the flesh thereof keeping them for their milke and wooll whereas the Hebrew shepherds did without any scruple eat of their flocks other kinds of cattell it is like they did eat of as Mercerus reporteth the opinion of some writers that it was lawfull for the Egyptians to kill and eat foure kinds of creatures Oxen Calves Swine and Geese 4. Places of Doctrine 1. Doct. Not to depend upon meanes or put any confidence in Princes Vers. 4. I Will goe downe with thee into Egypt Although Ioseph were Lord of Egypt and a man of great power able to provide for Iacob and protect him from danger yet the Lord would not have Iacob to depend upon the meanes but to trust to his providence Muscul. Whereby also wee are taught not to put our confidence in men but to wait upon God as it is in the Psalme It is better to trust in the Lord than to put any confidence in man it is betteâ— to trust in the Lord than to put any confidence in Princes Psal. 118.9 2. Doct. The Lord will never forsake his elect Vers. 4. I Will also bring thee up againe c. The Lord promiseth his presence and gracious assistance to Iacob both going downe into Egypt and returning the Lord then will never forsake his elect Whom he once loveth he loveth to the end Ioh. 13.1 and as he said to Iosua I will not leave thee nor forsake thee Iosu. 15. so the same promise belongeth unto all the faithfull servants of God as the Apostle â—pplieth it Heb. 13.5 3. Doct. A man is not bound to reveale all his counsell so he speake the truth and lie not Vers. 34. THen ye shall say thy servants are men occupied about cattell This also was true which Ioseph taught his brethren to answer that they might dwell in the land of Goshen but there was another reason which Ioseph would have them to conceale because it was the most fruitfull and fertile soyle of all Egypt We see then that a man is not bound to utter all his minde but speaking the truth in the rest he may conceale that which he thinketh will bee prejudiciall to his suit and businesse Calvin and in such affaires that precept of our Saviour taketh place To be wise as serpents but innocent as doves Matth. 10.16 5. Places of Confutation 1. Confut. No Sacraments without the spirit and life of the word Vers. 2. GOd spake unto Iacob in a vision The Lord doth not onely appeare and shew a vision to Iacob but hee also speaketh unto him to the vision he adjoyneth a voyce of this nature and kinde are all Gods signes and ceremonies they are not dead or dumbe but the word of God putteth life unto them Wherefore it is presumption in the Church of Rome to impose signes and Sacraments upon the Church which receive not their life from the Word Calvin as our Saviour saith It is the spirit that quickneth the flesh profiteth nothing Ioh. 6.63 so the fleshie and terrene part in signes and sacraments profiteth not without the spirit and life which they receive from the Word 2. Confut. Antiquity no good argument of the truth Vers. 3. I Am the God of thy father He saith not of thy fathers as of thy great Grandfather for Terah was an idolater Iosu. 24.4 Iacob could not goe beyond Abraham for divers hundred yeares to fetch his faith though the most ancient Patriarks Noe Seâ— Heber were of the same faith and religion Wee see then that antiquity is no good argument to prove true religion by unlesse wee run unto the first beginning for so truth is more ancient than errour In like manner wee deny not but that of late yeares wee cannot derive the profession of the Gospell from our fathers and ancestors past the third degree because all the world was blinded with superstition and ignorance for divers hundred yeares but leaving the meane generations which were corrupted we are able to fetch and derive our faith from the Apostles of Christ this the Romanists doe call in derision a probation of our faith persalium by leaping But Iacob could prove his faith no otherwise he must leape from Abraham to Heber and Sem So Steven would not prove his faith from the immediate descent of his father for of them he saith ye have alwayes resisted the holy Ghost as your fathers did so doe you Act. 7. he ascendeth up to Abraham and Moses and the prophets times and in such manner doe we prove and justifie our faith and profession 3. Confut. Against Perer that holdeth the Septuagint in their number of 75. not to 〈◊〉 error Vers. 27. ALL the soules of the house of Iacob c. are 70. yet the Septuagint reade 75. notwithstanding Pererius justifieth the Septuagint and freeth them from errour although they set downe five more of Iosephs race than Moses hath which were born in Egypt afterward If this saith he be an error in them then was it in Moses for he also numbreth among the rest the sonnes of Phares and Benjamin which were borne afterward in Egypt
good effect 3. Doct. To love our enemies Vers. 21. FEare not I will nourish you Thus we are taught by Ioseph to love our enemies to doe good to them that hate us according to the doctrine of our Saviour 〈◊〉 44. For so Ioseph was a foster-father unto them that would have starved him in the pit Muscul. 5. Places of Confutation 1. Confut. Against Masses and Trentâ—li for the dead Vers. 3. THe Egyptians bewailed him 70. dayes Petrus Comestâ—r divideth this number into 40 dayes and 30. dayes the first was the time of the Egyptians mourning the other of the Hebrewes whereupon he groundeth the superstitious use of the Christians in mourning and saying Masses 30. dayes for the dead cap. 114. histor scholastic in Genes Contra. 1. The text saith that the Egyptians not the Hebrewes mourned these 70. dayes and that use taken up afterward by the Hebrewes was borrowed from the Egyptians for the stint of mourning used among the faithfull was but for seven dayes so long mourned Ioseph ver 10. 2. Though the Hebrewes mourne 30. dayes yet did they not pray for their soules or offer any sacrifice for them nor yet doe any penance for the dead which seemeth to be directly forbidden that they should not cut their haire or their beard or make any print in their flesh for the dead Levit. 19.28 as though the dead were profited by any such afflicting of themselves 2. Confut. Against the superstitious choice of the place of buriall Vers. 13. THey buried him in the cave of the field c. Thus was it the use among the Hebrewes to bury their dead without the Cities as we may read Luk. 7.12 where our Saviour did meet the people at the gate of the City carrying a young man to be buried This custome of a long time was reteined among the Gentiles as among the Athenians who would by no meanes grant to Servius Sulpitius a place of buriall within the City Cicer. epist. famil lib. 4. Plato also prescribeth that the dead should be buried in the fields and such as were barren and good for nothing else lib. 2. de legib It was also forbidden by the Romane Jewes Hominem mortuum in urbe ne sepelitâ— Bury not a dead man in the Citie The Christians were the first which buried the dead in their Churches not as Tostatus which first buried them within their Cities or houses as Pererius therein confuting him sheweth out of Diodorus that it was the manner of the Egyptians to keepe their dead in coffins at home placing them upright and to give their bodies as pledges to their creditors Diodor. lib. 2. cap. 11. and out of Herodotus how the Egyptians doe inclose their dead in vessels of glasse in their houses and make pictures of them Herod lib. 3. But this use to bury the dead in Churches and neare unto them for more holinesse of the place was first taken up by superstitious Christians which respect of the place if it be onely civilly used wee condemne not as Lycurgus ordained that the dead should be buried neere unto the Temples that others passing by might be stirred up by the sight of their monuments to imitate their vertues Plutar. in Lycurg But to place the dead in Church or Church-yard to be helped by the prayers of the living as Tostatus and Pererius is a superstitious device of fantasticall men without any warrant of Scripture for if they died in the Lord they rest from their labours and their workes follow them Revel 14.13 If otherwise they are in the place of torment from whence is no returne Luk. 16.26 and our prayers can doe them no good 3. Confut. Against traditions and visions Vers. 25. GOd will surely visit you Ioseph though he had received no vision or revelation from God concerning this yet he did verily beleeve the word and promise of God which hee had heard of Iacob which sheweth their errour that as not contented with the Scriptures seeke other helps as the Papists by their blinde traditions the Anabaptists by their fantasticall visions Calvin But wee are taught that the Scriptures are sufficient to lead us into all truth and that they which do teach otherwise though an Angell from heaven are to be held as accursed Galath 1.8 4. Confut. Against prayer for the dead Vers. 25. YE shall carry my bones hence The Patriarkes Iacob and Ioseph desired to be buried in the Land of promise 1. Because that was the place which the Lord did choose for his people to dwell in 2. They did hereby testifie their faith in Gods promises that he would bring their seed thither 3. They desired to be buried with their fathers as having the same hope of the resurrection 4. They foresaw by the spirit of prophecie that the Messiah should be borne there 5. But this was no cause as Bellarmine imagineth that they might receive benefit by the prayers and sacrifices of the dead 1. For at this time and 200. yeeres after Iacobs death there was no worship of God nor publike prayer professed in Canaan till the Israelites returned out of Egypt 2. And if prayer were availeable for the dead it might profit them which were buried in Egypt farre off as well as neere hand 3. No example can be produced out of the Canonicall Scriptures of the old Testament that ever any prayed for the dead 5. Confut. Against the carrying about of relikes Vers. 26. THey put him in a chest in Egypt Ioseph was layed up in a coffin and there kept they did not rake in his ashes and take out his bones and carry them about to worke miracles as they serve the bodies of Saints in the popish Church if they be their bodies Plinie maketh mention of Pyrrhus that his great toe on the right foot could not be burned with his body and that it gave helpe being touched to those which had the swelling of the splene whereupon it was laid up in the Temple Plin. l. 7. This whether it were an imposture of Sathan or one of Plinies fables I cannot say many like tales are current among the Romanists But Iosias practised the contrary who would not suffer the bones of the Prophet of Iudah to be removed that prophesied of him by name 2 King 23.17 6. Places of morall observation 1. Moâ— To mourne moderately for the dead Vers. 3. THe Egyptians bewayled him 70. daies But Ioseph onely mourned for his father seven daies vers 10. wherein appeareth the difference betweene the mourning of the faithfull which have hope and of infidels which have no hope of the resurrection the one is moderate the other excessive So the Apostle teacheth that wee should not mourne for the dead as those that have no hope 1 Thess. 4.13 but with sobriety and in measure 2. Mor. Vnity of religion the bond of peace Vers. 17. FOrgive the trespasse of the servants of thy Fathers God there is nothing which ought more to perswade men to unitie than that they worship one and
farre as they are witnesses of the truth so I thinke a Protestant by that warrant may borrow of such Interpreters which otherwise favour and savour of superstition where their pen is a minister and handmaid of truth and whereas S. Iames saith Have not the faith of our glorious Lord Iesus Christ in respect of persons they which doe refuse the testimonie of the truth at any mans hand in respect of any schisme sect or profession should seeme to be partiall in discerning of the truth against the Apostles rule wherein Protestant writers are more equall than the Romanists for they thinke scorne to use our writers though of never so excellent parts as appeareth in Pererius Commentaries who sorteth out his collections wholly out of men of his owne sect I speake of the new writers whereas he needed be no more ashamed to have followed the judgement of Luther Calvine Simlerus Iunius and other worthie writers among the Protestants as we doe not refuse the learned observations of Cajetanus Montanus Vatablus with others of their side I have therefore out of their writings taken the best and left the worst where they speake the truth I alleage them where they are found in error I refute them herein following Hieroms president Operis est studii mei multos legere ut ex plurimis diversos flores carperem non tam probaturus omnia quà m quae bona electurus Advers Vigilant I professe this to be my studie to gather varietie of flowers out of divers not to allow all which I finde but to make choice of the best And as Ambrose well saith Legimus aliqua ne legantur legimus ne ignoremus legimus non ut teneamus sed ut repudiemus Something 's we reade that others should not read them we reade them not to be ignorant of them we reade them not to retaine them but to reject them These my labours as your Grace was my great incourager first to undertake them so it is meet that you should with the first reape the fruit of them And this I wish from my heart and humblie crave of God that all domesticall contentions being laid aside wee the Ministers of the Gospell might so spend our time and imploy our paines that the age present might receive comfort by our Ministerie and posteritie profit And I say with Augustine to Hierome Quiescamus ab his contentionibus nostrae vitae salutique parcamus minus certè assequatur illa quae inflat dum non offendatur illa quae aedificat Let us rest from these contentions and favour our life and health let that have lesse which puffeth up so that be not offended which edifieth Mens singularitie should give place to charitie and opinion of knowledge to peace and selfe love to the common good And so I conclude with that saying of Hierome Precor itaque ut pâ—â—em 〈◊〉 nobis reliquit Dominus habeamus in bâ—evi antetribunal ejus reconciliatâ— seâ— sâ—issâ—â—â—â—cordiâ aut praemium recuperabit aut poenam ad Castorinâ—m I pray therefore that 〈◊〉 may injoy that peace which our Lord left unto us shortly before his tribunall seat for concord kept or broken we shall receive reward or punishment Your Graces readie to be commanded in the blessed Lord Iesus Andrew Willet CERTAINE DIRECTIONS TO THE READER I Desire thee courteous Reader to follow these directions in the reading of this worke In the whole Scripture and euery part thereof there are two things generally to be considered the sense and understanding and the use and profit As the Apostle toucheth both first speaking to Timothie of the Knowing that is the understanding of Scripture then of the profitable use 2 Tim. 3.15 16. The sense of the Scripture is either the literall and single sense which is seene in the interpretation of the words or the compound and mixt sense which consisteth either in shewing the coherence of the text with the other parts going before and following or in removing of doubts difficulties and contradictions Now the use and profit of Scripture either concerneth doctrine in confirming the truth and confuting error or manners in reproving vice or exhorting to vertue and thus the Apostle saith The whole Scripture is profitable to teach to improve to correct and instruct in righteousnesse 2 Tim. 3.16 According to this distribution have I observed six points upon every Chapter three belonging to the sense the Argument and method shewing the coherence the divers Readings explaning the literall sense and signification of words and the explication of questions which concerneth the removing of doubts the other three doe shew the use in noting the doctrines for confirmation of the truth or the controversies for the confuting of errors and then follow the Morall observations tending either to the destruction of vice or instruction in righteousnesse In the Divers Readings I. signifieth Junius V. Vatablus C. the Chalde Paraphrast S. the Septuagint L. the vulgar Latine translation A. Arias Montanus P. Pagnine B. the great Bible G. the Geneva edition H. the Hebrew originall And the letters in the margen shew the best reading the starre fixed in the margen noteth the diversitie of reading in some principall place These my labours now I commend unto thy favourable acceptation Christian Reader and both thee and them to the gracious blessing of our glorious Lord Iesus Christ to whom be praise for ever THE SECOND BOOKE OF MOSES CALLED EXODVS GENERALL OBSERVATIONS out of the whole Booke 1. The summe and argument AS in the former booke Moses shewed the originall and beginning of thâ— Church so in this hee declareth the progresse and increase thereof Simler wherein both Gods faithfulnesse and truth appeareth in performing his promise made to their fathers in multiplying their seed wonderfully and that under the miserable thraldome and bondage of Egypt Pellican and the Lords glorie and power notably appeared in those mighty signes and wonders whereby Pharaoh was forced to let Israel goe Vatab. his fatherly and tender care also shewed it selfe in sparing his people and not utterly destroying them when they fell into lust murmuring and idolatrie still correcting them as a father by his chastisements to bring them to repentance yet remembring his ancient love still following them with new benefits Genevens and his wonderfull providence is manifested in giving them lawes to be governed by and prescribing unto them a most excellent forme of worship Iunius And the summe of this booke is briefly comprehended in the 105. Psalme from verse 24. to the end wherein the Psalmist sheweth how it fared with Israel in Egypt before their deliverance by what meanes they were delivered and what the Lord did for them after their deliverance Ferus 2. The parts of the booke This booke of Exodus hath two parts 1. The narration and historie of the Israelites deliverance and going out of Egyt A. 2. The constitution and setling of the Church after their deliverance B. A. In their deliverance are to bee
said to harden mans heart divers profitable questions come now in order to be handled for seeing the Lord is here divers times said to harden Pharaohs heart as chap. 4.21 chap. 7.3 chap. 9.12 chap. 10. vers 10. and 20. and 27. chap. 11.10 chap. 14. vers 14. and 8. even nine times in all it seemeth that Moses of purpose useth this significant phrase and doth inculcate it often that we should well weigh and consider it QUEST XIII What the hardnesse of heart is FIrst then it is requisite to be knowne what this hardnesse of heart is 1. It may first be described negatively by the unaptnesse of an hard heart to any thing that is good it is neiâ—her passive active or apprehensive of any good thing not the first nec movetur precibus nec cedit minis It is neither moved by prayers nor giveth way to threats as Bernard saith For the next he saith it is ingratum ad beneficia ad câ—â—silia infidum it is unthankfull for benefits unfaithfull in counsell unshamefast in evill things c. There is no activitie in it to any goodnesse And for the third praeter solas injurias nihil non praeterit it remembreth nothing that is past but wrongs nor hath any forecast for the time to come unlesse it be to seeke revenge 2. It may be described also by the perpetuall companion thereof the blindnesse of the mind for as ignorance blindeth the understanding so hardnesse of heart blindeth the will and affection As the Apostle saith speaking of the Gentiles having their cogitation darkned through the ignorance that is in them because of the hardnesse of their heart Ephes. 4.18 Both these concurred in Pharaoh he shewed his blindnesse in saying I know not Iehovah his hardnesse of heart in adding Neither will I let Israel goe Exod. 5.2 3. The propertie of hardnesse of heart is this that it is not onely a great and grievous sinne but also the punishment of sinne that it is a sinne the Apostle sheweth Heb. 3.12 Take heed brethren lest then be at any time in any of you an evil heart to depart from the living God And that it is a punishment of sinne S. Paul also testifieth Rom. 1.21 Because when they knew God they did not glorifie him as God c. Then it followeth vers 24. God gave them up to their owne hearts lusts c. 4. Now the qualities and inseparable adjuncts of hardnesse of heart are these 1. Blindnesse of the judgement and understanding as Isai. 6.10 Make the heart of this people fat make their eares heavie and shut their eyes lest they see with their eyes heare with their eares and understand with their hearts 2. They are obstinate and wilfull and refuse to be admonished and instructed Who say unto God depart from 〈◊〉 we desire not the knowledge of thy wayes Iob 21.14 3. Such are rejected and cast out of the presence of God and left unto themselves such an onâ— was Saul of whom it is said That the spirit of the Lord departed from Saul and an evill spirit sent of the Lord vexed him 1. Sam. 16.14 4. They delight in doing of evill and make a sport of sinne Prov. 2.14 Which rejoyce in doing of evill and delight in the frowardnesse of the wicked 5. They regard not to doe things honest in the sight of men but contemne and despise all others Prov. 18.3 When the wicked commeth then commeth contempt 6. They are incorrigible and past all hope of amendment Prov. 1.30 They would none of my councell but despised all my correction 7. They are not ashamed of most vile sinnes Ierem. 3.3 Thou hadst a whores forehead thou wouldest not be ashamed 8. When the Lord smiteth them they feele it not neither have they any sense of Gods judgements whom the wise man compareth to those that sleepe in the mast of a ship and as drunken men that are stricken but know it not Prov. 23.24.25 9. They are growne to such an evill custome of sinning that they can doe none other as the Prophet saith can the blackamore change his skinne or the Leopard his spots then may yee also doe good that are accustomed to doe evill Ierem. 13.23 10. So that the sinnes of such seeme to be inexpiable and indeleble as the same Prophet saith that the sinnes of Iudah were written with a penne of iron and with the poâ—nt of a Diamond chap. 17.1 11. They wax daily worse and worse of whom it is said Revel 22.11 Hee that is filthy let him be filthy still 12. And as they increase in sinne so they doe treasure up Gods judgements against themselves and heape unto themselves wrath against the day of wrath Rom. 2.5 QUEST XIV Whether God be the efficient and working cause of hardnesse of heart NOw in the next place concerning the efficient cause of the hardnesse of heart 1. That it cannot be imputed to God as the worker and Author thereof it may appeare by these reasons First the hardnesse of the heart is a great sinne as is proved in the former question but God is no wayes the Author of sinne seeing he neither tempteth or perswadeth unto it for God tempteth no man Iam. 1.13 neither hath commanded it but hath forbidden it by his Law nor yet worketh with them that doe evill for all that God doth is good and so there is none good but God Mark 10.19 Neither doth the Lord approve sinne being done Psal. 8.4 Thou art not a God that lovest wickednesse If then God neither move to sinne nor commends it nor yet assisteth the committers of it or approveth it he is no way the Author of sinne Secondly if God causeth sinne then every man should sinne of necessity and so his punishment should bee unjust being forced to sinne But as Augustine saith Deus nemini per hoc quod falli non potest aut necessitatem aut voluntatem intulit delinquendi God by this that he cannot be deceived hath not brought upon any either a necessity or willingnesse of sinning Thirdly Augustine useth another excellent reason Fieri non potest ut per quem à peccatis surgitur per eum in peccata decidatur It cannot be that by whom men rise from sinne by him they should fall into sinne Fourthly Plato thus reasoneth Deus qui bonus est malorum causa dici non potest c. God that is good cannot be said to be the cause of evill for then hee should be contrary to himselfe Lastly if God any way should be the Author of sinne then it should be no sinne for whatsoever God doth is good Nay not to doe that which the Lord willeth should be sinne Perer. 2. Yet seeing God is said in Scripture to harden the heart which betokeneth an action aâ—d likewise in other termes God is said to give some over to vile affections Rom. 1.26 and to send upon some strange delusions that they should not beleeve the truth 2. Thess. 2.11 and to make
offend against this precept Qui Christi cognitione carent quae cognitio non alia re quà m fide in Christum constet Which want the knowledge of Christ which knowledge consisteth in nothing else than in faith in Christ. Marbach Commentar in hunc locum Against this opinion that faith in Christ is not commanded in the Morall law the reasons follow afterward but first the question must further be explaned 1. First then we are to distinguish of faith which is of foure kindes or sorts 1. There is fides initialis or fundamentalis the faith of beginnings or the fundamentall faith whereof the Apostle speaketh Hebr. 11.6 That he which commeth unto God must beleeve that God is c. And this kinde of faith toward God the Apostle referreth to the doctrine of beginnings Heb. 6. 1. This faith apprehendeth onely the being and essence of God to know him to be the only Lord. 2. There is another faith called fides miraculorum the faith of miracles touched by the Apostle 1. Cor 13.2 If I had all faith so that I could remove mountaines 3. There is fides historica an historicall faith which beleeveth all things to bee true that are written in the Scriptures in which sense S Iames saith The Devils beleeve and tremble they beleeve there is a God and that all is true which the Scripture speaketh of God of his justice power punishing of sinners rewarding of the righteous 4. There is beside these a justifying faith whereof S. Paul maketh mention In that I now live in the flesh I live by faith in the Sonne of God who hath loved me and given himselfe for me Galath 2.20 This faith is the life of the soule whereby hee which beleeveth is able in particular to apply unto himselfe the merits of Christs death Now this is the difference betweene these foure kindes of faith the first apprehendeth the essence and being of God the second the faith of miracles his power the third which is the historicall faith his truth the fourth namely the justifying faith his mercie The three first to beleeve God to be to beleeve him to bee omnipotent to beleeve him to be just and true are included in the first precept Thou shalt have no other Gods c. but not the last wherein is the errour of the Romanists that make all these kindes of faith the same in substance differing only in property which if it were true then it were possible for them that have the one faith to have the other and so Devils also which in some sort doe beleeve should also be capable of justifying faith But this matter that all these kindes of faith are not the same in substance nor of like nature with the justifying faith is shewed elsewhere whither I referre the Reader 2. Further we are to distinguish of the law for it is taken sometime more largely either for all the Scriptures of the old Testament as Luk 16.17 It is more easie that heaven and earth should passe away than that one title of the law should fall So Ioh. 15.25 It is written in their law they have hated mee without a cause which testimony is found in the Psalmes Psal. 35.19 or else the law is taken for all the bookes of Moses and so the Law and Prophets are named together Matth. 7.12 This is the Law and the Prophets But the law is sometime taken more strictly for the Morall law whereof the Apostle speaketh Rom. 7. I knew not sinne but by the law and so S. Paul opposeth the law of workes to the law of faith Rom. 3.27 Now as the law is taken generally either for all the old Scriptures written by the Prophets or for the writings of Moses it cannot be denied but that faith in Jesus Christ is in this sense both contained and commanded in the law for of Christ the Lord spake by the mouth of his Prophets Luk. 1.70 And Moses wrote of Christ as our Saviour saith Had yee beleeved Moses yee would have beleeved me for Moses wrote of mee Ioh. 5.45 But as the law is taken strictly for the Morall law the law of workes which containeth only the ten words or Commandements so we deny this justifying faith to bee commanded in the law 3. Indirectly or by way of consequent it will not bee denied but that this faith also is implied in the law because we are bound by the law to beleeve the Scriptures and the whole word of God for this is a part of Gods worship to beleeve his word to be true and so some define faith Est certa persuafio qua assentimur omni verbo Dei nobis tradita It is a certaine perswasion whereby wee give assent to all the word of God Vrsin And so by this precept wee are bound to receive all the promises and doctrines concerning Christ delivered in the old and new Testament But directly as a part and branch and so a worke of the law wee deny justifying faith to be in this precept or any other prescribed or commanded The reasons are these 1. The Morall law and the Gospell differ in the very nature and substance for the one is naturally imprinted in the heart of man the other is revealed and wrought by grace The first the Apostle testifieth where he saith The Gentiles which have not the law do by nature the things contained in the law Rom. 2.14 The other also is witnessed by the same Apostle Rom. 2.24 We are justified freely by his grace The argument then may be framed thus The morall law is graft in the heart of man by nature but faith in Christ is not by nature but by grace above nature for if it were naturall all men should have faith which the Apostle denieth 2. Thessal 3.2 Faith then in Christ belongeth not to the law Therefore it is strange that Bellarmine confessing in another place that pracepta decalogi sunt explicationes juris natura that the precepts of the decalogue are the explications of the law of nature Lib. 2. de Imaginib Sanctor cap. 7. could not inferre hereupon that the precepts of faith and of the Gospell are no explications of the law of nature and therefore have no dependance of the morall law Ambrose useth this very argument Nemo sub lâ—ge fidem constituat lex enim intra mensuram ultra mensuram gratia Let no man place faith in the law for the law is within the measure and compasse of nature but grace is beyond measure Ambros. in 12. Luc. 2. The effects of the law of works and the law of faith are divers for the one worketh feare the other love and peace as the Apostle saith Ye have not received the spirit of bondage to feare againe but yee have received the spirit of adoption whereby we crie Abba Father Rom. 8.17 Againe the Apostle saith The letter killeth the Spirit giveth life 2 Cor. 2.6 Thus then the argument standeth the same thing cannot bee the instrument of
lifting up of the hand as Abraham did Genes 14 First when they use the name of God pro re futilâ— for a vaine or trifling thing Secondly in rem quam non intendis impleri upon a matter which thou doest not purpose to fulfill as they which sweare falsly Thirdly in vaine that is without cause ne jures nisi ob necessitatem thou must not sweare but upon necessity 4. Thomas more distinctly sheweth first what a vaine thing is and then how the name of God is taken in vaine First a vaine thing is taken for that which is false as he that sweareth falsly then for that which is inutile unprofitable and here they offend which doe sweare de re levi for a small and trifling matter sometime vaine or vanity is taken for sinne and iniquity and in this respect they take the name of God in vaine which take an oath to doe any wicked thing as to commit theft or any such thing of this kinde was Herods oath Secondly the name of God is assumed or taken up upon these reasons 1. Primò ad dicti confirmationem First to confirme our saying and here they offend which sweare by any other than by the name of God 2. Sumitur ad sanctificationem The name of God is used for sanctification as Baptisme is sanctified in the name of God Here they transgresse which abuse the Sacraments or holy things 3. Tertiò sumitur ad confessionem invocationem Thirdly it is taken up for confession and invocation Here they which abuse prayers and the invocation of God to superstitious ends as to enchantments or such like doe profane the name of God 4. Quarto sumitur ad operis completionem Fourthly it is taken for the perfiting and finishing of a worke as the Apostle Coloss. 3. Whatsoever you doe in word or in deed dâ—e all in the name of our Lord Iesus Christ. They therefore which have begun a good profession and afterward fall away doe take the name of God in vaine So Thomas 2.2 quaest 122. art 3. 5. The Hebrewes then doe take this Commadement too strictly that here is forbidden only prolatio nominis Dei tetragrammaton indebita the undue pronouncing of that foure lettered name of God which is Iehovah which it was lawfull they say only for the high Priest to use and that only in the Temple and only then when he blessed the people Ex Lyrano QUEST IV. What is required in taking of a right oath Seeing perjury and taking of a false oath is a breach of this Commandement as it is a dishonour unto God for as our brother is hurt thereby it belongeth unto the ninth Commandement it shall not bee amisse here to shew what conditions are required in an oath that perjury may bee the better prevented this the Prophet Ieremy declareth in these words Thou shalt sweare in truth in judgement and righteousnesse Ierem. 4.2 Which three shall now be declared in their order 1. The first thing required is truth in every oath whether it be assertorium or promissorium whether it be an affirming oath or promising oath the first must have conformity with the truth unto the thing already done in present which is affirmed to bee true otherwise it is a false oath the other respecteth the minde and intent of him that sweareth for he promiseth not certainly that it shall be done because he is uncertaine of the future events but si intendat facere ut promittit verum est if he intend to do as he promiseth it is a true oath otherwise not Tostat. qu. 8. 2. And not only falsity is contrary to truth in taking of oathes but deceit and fraud also as he sware fraudulently that having made a truce with his enemies for certaine dayes set upon them in the night and the woman that sware she was with childe by Eustochius of Antioch which was not the Bishop but another common person of the City of the same name Simler And not he only which sweareth falsum cognitum a false thing knowne but falsum dubium a false thing that is doubtfull taketh a false oath but he that having exactly sifted his memory and yet is deceived non formaliter jurat falsò formallie doth not sweare falsly Cajetan He that thus sweareth falsly injuriam facit Deo sibi omnibus hominibus doth offer wrong to God to himselfe and to men To God because an oath being nothing else but the calling of God to witnesse he that sweareth falsly beleeveth Deum aut nescire verum aut diligere mendacium that God either knoweth not the truth or that he loveth a lye To himselfe he doth wrong for he bindeth himselfe to the judgement of God wishing that the Lord may punish him if he speake not the truth To men hee offereth wrong because there can bee no society or dealing among men if one may not trust another Thomas in opusculo 2. He that sweareth must doe it in judgement that is deliberatly and advisedly not rashly and hastily The Romanes had an use that hee which would sweare by Hercules should goe forth of the doores that he might be well advised and take some pause before hee sware for they held that Hercules did sweare but once in all his life and that was to the sonne of King Augeas This deliberation in their idolatrous oathes should admonish Christians to be well advised in swearing by the name of God Simler 3. They must sweare in righteousnesse that it be a just and lawfull thing which hee sweareth Herein David offended which sware in his rage to put Nabal and his whole house to the sword Simler And he must not only sweare that which is just and lawfull but justly as he which hath seene his brother commit any offence secretly if he take a voluntary oath to discover it being not urged to depose so before a Magistrate sweareth not justly Tostat. quaest 8. QUEST V. Whether men be bound to sweare often SOme of the Jewes held that it was a part of Gods worship to sweare by his name and therefore they thought they did well in often swearing and this their custome they would warrant by that place Deut. 6.13 Thou shalt feare the Lord thy God and serve him and sweare by his name Contra. 1. The three former conditions to sweare in truth judgement and righteousnesse must be observed and kept in every oath which cannot be if men were bound or commanded often to sweare 2. An oath was brought in among men for necessity for this is laid upon man as a punishment that one is not beleeved of another upon his bare word and our Saviour saith Whatsoever is more than yea and nay commeth of evill therefore where no necessity urgeth for one to sweare it is no acceptable service unto God 3. As to sweare is not altogether unlawfull as shall be shewed afterward in the places of controversie against the Anabaptistes for then it should in no case be permitted as adultery and murder
the blessing of the Midwives excuse Exod. 1. and Rahabs made for the spies received into her house Augustines answer is this 1. Aut siguratè prolata sunt atque ita non mendacia c. Either they are figuratively spoken and so no lies for we must consider Non quid in facto dicitur sed quid in sensu significatur Not what is expressed in fact but what is signified in sense for as it is no lye in speech when one word is put for another as in metaphors and other tropes so neither is it in matter when one thing is signified by another 2. Another answer is they are not lies which are mentioned in Scripture Si figurate sunt dicta If they be spoken figuratively Si mendacia non sunt imitanda Or if they were lies they are not to be imitated August lib. de mendac cap. 21. 3. Commendantur comparatione c. They are commended by way of comparison not absolutely 4. Concerning the excuse of the Midwives and of Rahab he saith Non est remunerata fallacia sed benevolentis beniguitas mentis non iniquitas mentientis Their fallacie was not rewarded in them but their mercy the benignity of their mind not the iniquity of their lying Thus August lib. cont mendac cap. 17. 4. Confut. Against the Iesuits new trick of equivocating FOurthly that late taken up trick of the Judasites in equivocating with their mentall reservations is evidently contrary to this Commandement they thinke it lawfull to dissemble with the Magistrate and to delude him with their ambiguous and equivocating answers As if they be asked whether they were in such a place as beyond the seas in France or Spaine at such a time when and where it is certaine they were they will answer they were not understanding to themselves secretly to such an end or purpose The folly and falshood of which their deceitfull equivocations doth diversly appeare 1. This was the very evasion of the old Priscillianists before confuted that if they held the truth inwardly in their heart it was no matter if the truth were not alway in their mouth but a right Christian is knowne by this He speaketh the truth in his heart Psal. 15.3 he hath the truth both in his heart and mouth 2. By this device of theirs they invert the order and nature of things they make falshood truth and truth falshood they turne affirmatives into negatives and contrariwise as it is all one to say I was not in such a place with a mentall reservation as to say I was and so as Augustine saith Veritatem faciunt patronam mendacu They make the truth the patron of a lye 3. If every one should take this licentious liberty there should be no truth among men no certainty of any thing all testimonies given in evidence all promises and contracts might justly be suspected lest some secret condition or reservation might be understood for who can trust him at any time that thinketh it is lawfull to lye and dissemble sometime for as Augustine saith Volens cum mentitur esse aptior fit cum verum dicit intertus For while he applieth himselfe when he lieth aptly to the time he is held uncertaine when he speaketh the truth 4. And whereof commeth this doubling and dissembling but of feare and a bad conscience what needed the Martyrs by their plaine confession of the truth to have adventured and lost their lives if they had held such dissimulation and equivocating lawfull So Augustine saith Si simulare liceret quare id non faciunt Martyres If it were lawfull to dissemble why did not the Martyrs so lib. cont mendac cap. 5. 5. But if they shall reply againe that they doe thus equivocate for the maintenance of their Pope Catholike faith and for the discovering of heresie as they call the profession of the Gospell wee say againe with Augustine in a case not much unlike Melius occultaretur haeresis quà m praetipitaretur veritas It were better that heresie lay hid still than that the verity should be endangered de mendac cap. 7. 6. But the example of our blessed Saviour is pretended who used such kinde of dissimulation and equivocation as Mark. 5.30 Christ made himselfe as ignorant who had touched his cloathes whereas he knew it well enough as well who touched them as that they were touched So Luk. 24.28 Christ made as though he would have gone further and yet did not Likewise Ioh. 7.8 he saith to his brethren Goe ye up unto this 〈◊〉 I will not yet goe up c. but immediatly after he went up vers 10. Here Christ did equivocate with his brethren he said he would not goe up whereas he did indeed goe up meaning not with them Answ. 1. To the two first instances Augustine answereth that they are figures of other things â—as in that Christ maketh himselfe ignorant who touched him therein the Gentiles were prefigured who were a people whom the Lord saith he knew not In the next he saith Christus non menteâ—us est c. 〈◊〉 in câ—â—los profectus est Christ said no untruth for indeed he went further namely to heaven August ibid. c. 19. But wee are not driven here to such a strait with Augustine to finde out a mystery Our Saviour in neither of these places dissembleth for dissimulation is an hiding and cloaking oâ— the truth but in both these places Christ 〈◊〉 by this meanes to bring the truth to light in the first to trie onâ— the faith of the woman that touched him in the other to make 〈◊〉 of the humanity and charity of his Disciples as he did the like to Philip. Ioh. 6.6 to prove him 4. Morall observations 1. Observ. Against the evill custome of lying THou shalt not beare false witnesse By this strait charge and commandement of God all men are warned to take heed of lying and speaking untruth under what pretence soever and that for these foure causes 1. Propter diaboli assimilationem Because lying maketh men like unto the Devill For as God is truth and all that love the truth are the children of God so they that use lying are the children of the Devill for he is a lyer and the father thereof Ioh. 8.44 He told the first lye that was ever made in the world when he said to Eve Yee shall not dye Gen. 3. 2. Propter societatis dissolutionem Humane society and entercourse is by this meanes dissolved for how can one man trust another if lying and dissembling should be used This reason the Apostle urgeth Ephes. 4.25 Cast off lying and speake every one truth unto his neighbour for we are members one of another 3. Propter fama amissionem The lier loseth his credit that he cannot be beleeved no not when he telleth the truth as Ecclesiastic 34.4 Who can be cleansed by the uncleane or what truth can bee spoken of a lier 4. Propter anima perditionem Wee must take heed of lying for it destroyeth the soule
justa ratio id postaâ—â—bit but where need it and necessary or just cause doe so require c. otherwise the Law doth forbid all unlawfull swearing as well as the Gospell 3. And the reason why they ought not to sweare by strange gods is ne frequenti juramento iâ—â—â—cantur ad cultâ—â—◠〈◊〉 c. lest that by often swearing they be induced to worship them Glos. interliâ—â—â—â— 4. And as an Hebrew then and so a Christian now was not himselfe so neither were they to compell a Gentile to sweare by them yet as Augustine determineth it is lawfull for a Christian recipere ab eo juramentum in Deo suo c. to receive an oath of a Gentile by his god to confirme some covenant or contract se Gentilis obtularis se facturum if the Gentile doe of himselfe offer it Lyran Tostat. QUEST XXV Whether a Christian may compell a Iew to sweare by his Thorah which containeth the five bookes of Moses VPon this occasion how farre a Christian may compell another of a contrary religion to sweare as a Jew or Turke Tostatus bringeth in divers questions which it shall not be amisse here briefly to touch as first whereas it is an usuall thing with the Jewes at this day to sweare upon their Thorah which is nothing else but a volume containing the five bookes of Moses yet bound up in silke and laid up very curiously in their Synagogue whereout they use to read the lectures of the Law the question is whether it be lawfull for a Christian Judge to urge a Jew to take his oath upon his Thorah for upon the Gospels he will rather dye than take an oath For the resolution of this doubt divers things are to be weighed and considered 1. That there is great difference betweene the Idols and 〈◊〉 gods of the Heathen and the Jewes Thorah for this 〈◊〉 a part of Gods word and containeth nothing but the truth and it is all one as if the Jew did lay his hand upon the Pentateuch or five bookes of Moses as any Christian may take his oath upon the Gospels or any other part of Gods word 2. And like as a Christian laying his hand upon the Gospels doth not 〈◊〉 by the bookâ— for 〈◊〉 were unlawfull in giving the honour due to the Creator unto a creature but hath relation unto God whose verity and truth is contained in that booke So a Jew swearing upon his Thorah yet sweareth by God the Author of the Law and in so doing sinneth not 3. Yet it may so fall out that a Jew may sinne in swearing upon his Thorah as having an opinion that all the contents of that booke as namely the ceremonials are yet in force which are abolished in Christ and yet the Judge may not sinne in requiring the Jew to sweare upon his Thorah for he doth not consider of those things quae sunt in voluntate agentis sed de ipso actis which are in the minde and intent of the doer but of the act it selfe therefore the act of it selfe being lawfull a Jew may be required to doe it Sic Tostat. qu. 14. QUEST XXVI Whether a Iew may be urged to sweare in the name of Christ. BUt as the Jew may be urged to sweare upon his Thorah which they hold to be a booke of truth as Christians doe yet the case is not alike if a Christian should compell a Jew to sweare in the name of Christ for although Christ be in deed and in truth very God yet the Jewes hold him to be worse than any Idoll and therefore the Jew in taking such an oath should doe against his conscience and consequently commit a great sinne or if a Jew should require a Christian to sweare by the name of Christ whom he holdeth to be no God nor yet a good man therein the Jew should also sinne against his conscience for it skilleth not a thing to be so or so indeed dum aliter concipiatur as long as a man otherwise conceiveth and is perswaded in his minde Tostat. qu. 15. QUEST XXVII Whether a Saracene may be urged to sweare upon the Gospels or in the name of Christ. NOw although a Jew cannot be compelled without sinne to sweare in the name of Christ whom he holdeth worse than an Idoll or upon the Gospels which they thinke containe nothing but fables yet the reason standeth otherwise for a Saracene or Turke he may be required to sweare in the name of Christ or upon the Gospels And the reason is because the Saracens have a good opinion of Christ and beleeve that he was sent of God and that he was a great Prophet and a good man and for the most part they doe assent unto the Gospels and beleeve that Christ spake the truth And therefore they in taking such an oath doe not against their conscience and therein sinne not Now if it be objected that the Saracens differ more from the Christians than the Jewes and therefore can no more lawfully take an oath in the name of Christ than the Jewes the answer is that although the Jewes consent with the Christians touching the canonicall bookes of the old Testament as the Saracens doe not yet as touching Christ they doe totally dissent from the Christians and so doe not the Saracens Tostat. qu. 17. QUEST XXVIII Whether a Christian may sweare upon the Iewes Thora BUt it hath beene before shewed that a Jew may be without sinne urged to sweare upon his Thora which is nothing but the Pentateuch containing the five bookes of Moses another question is moved whether a Christian may safely take his oath upon the Jewes Thora And that it is not lawfull so to doe it may be thus objected 1. It is a sinne Iudaizare to Iudaize to doe as the Jewes doe as to be circumcised to observe the Jewish Sabbath and such like But to sweare upon the Thora is to Iudaize that is to doe as the Jewes doe Ergo c. Answ. 1. To Iudaize is not simply to doe that which the Jewes doe but that which they alone doe and none other as to beleeve that which they only beleeve as that the ceremonies of the Law are still in force or to doe that which they only doe as to be circumcised and to abstaine from certaine kinde of meats as Saint Paul chargeth Saint Peter that he compelled the Gentiles Iudaizare to Iudaize concerning their meats for he did eat with the Gentiles before the Jewes came and afterward he withdrew himselfe from them otherwise to beleeve as the Jewes and others also beleeve and to doe likewise as to hold the world to have beene created the Israelites to have beene delivered and all other things in the Scriptures to be true as they are there set downe this is not to Iudaize 2. So because the Thora which is the Pentateuch is not only received of the Jewes but of the beleeving Gentiles and the truth of the Law we subscribe unto as well as the