Jewes therefore simply to take an oath upon their Thora is not to play the Jew but a Christian may as lawfully doe it as to sweare upon the Gospels or any other part of the divine Scriptures 2. Dare favorem errori Iudaeorum c. To give way or shew favour unto the errour of Jewes is sinne but a Christian swearing upon the Thora should give way unto the Jewish errour Ergo. Answ. To sweare upon the Thora where any scandall or offence may grow unto the weake or any occasion of hardning to the Jew it is unlawfull yet this sheweth not but that where no such danger is simply so to take an oath is not unlawfull 3. To make this a lawfull act then for a Christian to take an oath upon the Jewes Thora these things must be considered 1. If he sweare upon it not as upon any other booke of the same contents that is comprehending the five bookes of Moses but as it is a monument of the Jewes bound up in silke and laid up in their Synagogue so is it not lawfull because to be addicted to such superstitious observations is sinne 2. Though there be no difference betweene their Thorah which is written in Hebrew and our Pentateuch in Latine or English in respect of the substance but one indifferently may lay his hand upon the one or the other for there is no difference of languages before God yet if a man make difference in his owne opinion thinking the one not as lawfull as the other herein he should offend doing against his owne conscience 3. Or if an Hebrew should require a Christian to sweaâ—e upon his Thorah rather than upon the Gospels it were not lawfull for hereby we should confirme him in his errour 4. Or if one Christian should require another to sweaâ—e rather upon the Jewish Thorah than upon the Gospels it were not safe so â—o doe because such an one giveth occasion of suspition that he doth not firmely and stedfastly beleeve the contents of the Gospell 5. But if a Christian of himselfe without any such motion made by another doe willingly take his oath upon the Thorah either of necessity because there is no other booke of Scripture present or because he maketh no difference betweene one booke of Scripture and another he may doe it lawfully so it be done without offence unto others Sic Tostat. quaest 16. QUEST XXIX That it is not lawfull for a Christian to sweare upon the Turkes Alcaron or Mahomets thigh nor for a Turke himselfe BUt though a Christian may sweare upon the Jewes Thora the former considerations being observed yet is it altogether unlawfull for him to sweare either upon Mahomets thigh which is kept as an holy relique among the Saracens and Turkes or upon their Alcaron 1. The first is evident because this being a morall precept to sweare by the name of God only and not by the name of any strange gods bindeth all beleeving people for ever now to sweare by Mahomets thigh is to sweare by a strange god and therefore it is unlawfull as well for the Jew as the Christian to take such an oath seeing they are both bound to keepe the morall precepts and Commandements Tostat quaest 19. 2. The other also is unlawfull as it may thus be shewed for an oath is made three wayes either 〈◊〉 God alone without any other externall signe or symboll which is a lawfull and sufficient oath or by the creature alone which is an unlawfull oath for so the glory which is onely due unto God should be given unto the creature or by God and some creature together with reference unto God as when in taking an oath the hand is laid upon a booke But such a creature is used as an externall symboll in an oath as in quo nihil est mendacii wherein there is no lye and it must immediat è nos ducere in cognitionem Dei bring us immediatly to the knowledge of God therefore we lay not our hand upon a stone because it hath no instruction in it as a booke hath But the Gospell hath both these properties there is no falsehood or untruth in it and it doth bring us immediatly and directly to the knowledge of God The Turkes Alcaron hath neither for both it containeth many falsehoods fables and untruths and it can never bring us to the knowledge of the true God having many errours in it So then a Christian taking his oath upon the Alcaron thereby should confesse all to be true which is there contained and so blaspheme God and beside give great offence unto Christians and so secondly his brethren therefore it were better for a Christian to chuse rather to dye than to take such a blasphemous oath Tostat. qu. 20. The like judgement is to be given of the Jewes Talmud which containeth many fables and blasphemies against Christ. And for the same reasons before alleaged even a Turke or Saracen sinneth in taking an oath upon Mahomets thigh though he directly make it not God because he useth such an unholy superstitious and abominable thing in taking of a sacred oath likewise he offendeth in swearing upon his Alcaron which containeth abominable lies and the same most pernicious even concerning the end of all our happinesse in blessednesse in the next world which their Alcaron placeth and maketh to consist in the carnall pleasures of eating and drinking and the use of women Tostat. quaest 21 22. QUEST XXX Why three feasts are only named wherein they had more Vers. 14. THree times thou shalt keepe a feast unto mee in the yeere 1. They had divers other festivall dayes beside these three which are here named the Pasch called the feast of unleavened bread Pentecost named the feast of first fruits and the feast of Tabernacles called here the feast of gathering fruits in the end of the yeere which said three feasts are not named because they were more strictly observed than the rest for the Sabbath was more straitly kept wherein it was not lawfull to kindle a fire Exod. 35.3 nor consequently to doe any worke about preparing of their meat neither in the feast of reconliation was it lawfull to doe any worke at all Levit. 23.28 whereas in other feasts only servile workes are forbidden and in the feast of the Passeover such workes as were about their meat and drinke were permitted Exod. 12.16 But therefore are these three feasts named because in them onely the people were bound to come up before the Lord. 2. And these three were speciall feasts above the rest for these causes 1. Because in them onely the people were required to appeare before the Lord. 2. Speciall oblations were offered in these feasts In the Passeover was offered a sheafe of the first fruits Levit. 23.10 in the feast of Pentecost they presented the first fruits of their wheat harvest faire flower baken with leaven Levit. 23.17 And in the feast of Tabernacles they were commanded to make them boothes of boughes ibid vers
keepeth an account of yet this is not the meaning here 3. But it is an hyperbolicall speech which is often used in Scripture whereby it signified not indeed that they should bee in number as the dust for all the people in the earth put together cannot compare with the dust in number but they should be a very great people not compared with others for so many people were greater than they Deut. 7.1 but considered in themselves QVEST. XII Of the divers reading of this word gnolam ever in Scripture Vers. 15. TO thy seed forever 1. This word in the Hebrew gnolam which the Septuagint translateth by the word haâ—on ever doth not alwayes in Scripture signifie an everlasting time without end as Exod. 15.18 The Lord shall reigne for ever and ever The first word is gnolam the other gued this latter signifieth true eternity as the Lord is said to dwell in eternity Isay 57.15 the other seemeth to imply the age of this world the Lord shall reigne then for ever during this world and the next thus the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken by forren writers Aristotle defineth it to be periodus durationis cujusque rei the period or time of continuance of any thing lib. 1. de coelo So Horace useth the word aeternum Serviet aeternum qui parvo nesciatuti He shall ever be a slave or servant that cannot tell how to make much of a little as hee is alleaged by Augustine 2. Yet Hieromes observations doe not alwayes hold that gnolam is with van signifieth eternity without van the yeare of the Jubile for Deut. 15.17 gnolam is with van and yet it betokeneth the Jubile he shall be thy servant for ever 3 Wherefore this word is diversly taken in Scripture beside that it signifieth an everlasting time without end 1. It is used for the duration or continuance of the world as the Rain-bow was a signe of Gods everlasting covenant that is so long as the world continueth 2. It signifieth the whole time of a mans life Psal. 89.1 I will sing the mercies of the Lord for ever that is as long as I live So Anna promised that Samuel should abide before the Lord for ever 1 Sam. 1.22 3. It signifieth a long indefinite time though not infinite without end as Gen. 6.4 which of old time were men of renowne 4. It was used to signifie the yeare of Jubile which was the space of fifty yeares 5. That is called eternall whose time is not prefixed with man though it be with God as circumcision is called an everlasting covenant because it was not to be altered by man 6. Some thing is called eternall not in respect of it selfe but that which it signifieth as some thinke the land of Canaan is called an everlasting possession Gen. 17.8 because it was a figure of the celestiall Canaan Pererius QVEST. XIII How the land Canaan was given for ever to Abraham and his seed NOw in that the Lord saith The land which thou seest I will give to thee and thy seed for ever These words are taken by some literally by others spiritually by others partly literally partly spiritually 1. Augustine thinketh that it may be understood simply because the Jewes dwelt in some Cities of Canaan still though they were expulsed Jerusalem but though it were so yet the Jewes were not Lords or possessors of all that land and howsoever it was in Augustines time that Countrey is not possessed of them now and indeed long before Augustines time the Jewes were expelled by Adrian the Emperour 2. Some doe take these words literally but with a condition that the land of Canaan should be so long their possession as they walked in obedience before God as Deut. 4.25 If yee corrupt your selves c. ye shall perish from the land Iun. Mercer Cajetane to this purpose hath a good conceit as if the Lord should say quamdiu erit semen tuum c. as long as they shall be thy seed I will give them this land therefore when they beganne to degenerate from Abraham and were not his right children God was no longer tied to his promise 3. Some further that like best of the literall sense doe by ever understand a long continuance of time for so the Israelites the seed of Abraham possessed Canaan 1640. yeares Perer. But this doth not fully satisfie that the space of lesse than two thousand yeares should be counted an everlasting time 4. Others by ever doe take all the time of the law till the Messiah come that should renew the world by his comming as Samuel saith that God would have established Sauls Kingdome for ever 1 Sam. 13.13 Musculus Oecolampad This sense may very well stand concerning the ceremonies that were to give place unto Christs doctrine but the possession of Canaan if the Jewes had beleeved should have beene no impediment to Christs Kingdome 5. Some doe understand here the spirituall seed of Abraham and the spirituall or celestiall Canaan which the faithfull shall possesse for ever but this were to turne an history into an allegory 6. They which interpret these words partly spiritually partly literally some take the land of Canaan for that Countrey which was shewed Abraham but by the seed they would have understood the faithfull the spirituall kindred of Abraham and so Augustine saith that the Christians inhabited that Countrey after the Jewes but the Christians inhabit it not now for Saracens and Turks have subdued it therefore it was not their possession for ever 7. Others understand the land promised spiritually but the seed literally for Christ who was truly descended of Abraham Matth. 1.1 and so Saint Paul by seed insinuateth Christ Galat. 3.16 so unto Christ his members the promise of the heavenly Canaan belongeth Iunius This sense is confirmed by the Prophet Ezechiel 37-24 David my servant shall be King over them c. they shall dwell in the land that I have given unto Iacob my servant where your fathers have dwelt and they shall dwell therein they and their sons and their sons sons for ever Saint Paul also by seed understandeth Christ Gal. 3.16 Thus we see that not only the land of Canaan but the whole earth is inhabited by the Christians the spirituall seed of Christ their David and King and to them appertaine the promises of the celestiall Canaan whereof the terrestriall was a type and figure Mercer This sense together with the second before alleaged of the hypotheticall that is conditionall promises seeme to be most fit and proper and before the rest to be preferred QVEST. XIV Whether Abraham walked thorow the land as the Lord bid him Vers. 18. THen Abraham removed his tent and came and dwelt in the Plaine of Mamre Abraham did not presently as some Hebrewes thinke goe over all the land of Canaan neither is it like as Tostatus collecteth because Abraham dwelt in this Plaine that he did not walke thorow the land as the
desire to be washed of wantonnesse and pleasure it is not so lawfull upon any day si autem pro necessitaâ—â— corporis c. But if it be for the necessitie of the bodie we doe not forbid it upon the Lords day for no man hateth his owne flesh 2. If it be a sinne to wash upon the Lords day neither is it lawfull so much as to wash the face Si hoc in corporis parte conceditur cur hoc exigente necessitate toti corpori negatur If this be permitted in one part of the bodie why necessitie so requiring should it be denied to the whole bodie So then neither were the Jewes so strictly bound from all corporall labour as they superstitiously observe as may appeare by Ioshuahs and the whole hosts compassing of Jericho seven dayes together Iosh. 7. and by the Macchabees fighting upon the Sabbath 1 Macchab. 2.41 And Christians have more libertie herein than the Jewes had for it is lawfull for them to prepare their food upon the Lords day which it was not lawfull for the Jewes to doe upon their Sabbath for as Thom. Aquinas well resolveth Opus corporale pertinens ad conservandum salutem proprii corporis non violat Sabbatum A corporall worke belonging to the conservation of the health of ones bodie doth not violate the Sabbath and this is grounded upon that saying of our blessed Saviour The Sabbath was made for man and not man for the Sabbath Mark 2.27 God would not have the Sabbath which was made for mans benefit to be used to his hindrance Lyranus yeeldeth this reason betweene the strictnesse imposed upon the Jewes and the libertie of Christians quia illa vacatio figuralis erat because their resting was figurative and therefore was most strictly to be kept à figura quantumcunque modico subtracto mutatur tota significatio and take never so little from a figure the whole signification is changed as if you take l. from lapis or s. from stone that which remaineth signifieth nothing but though somewhat be taken from the substance of a stone it is a stone still 4. Conf. Against the Anabaptists that would have no day kept holy unto the Lord. IN the next place are the Anabaptists to be met withall and who else doe condemne the observation of the Lords day among Christians because the Apostle reproveth the Galathians for observing of dayes and moneths Galath 4. and in other places Contra. 1. The observing of dayes is not simply prohibited by the Apostle sed cum opinione cultus vel necessitatis but with an opinion of religion placed in the day and necessity the Jewes kept their Sabbath as making the observation of the day a part of Gods worship and they held it necessary to keepe that day unchangeable It was also unto them a type and figure of the spirituall rest But the Christians now keepe not the Lords day in any of these respects either as a day more holy in it selfe than others or as of necessitie to be kept but onely for order and decencie sake because it is meet that some certaine day should be set apart for the worship of God Vrsin 2. As in the practice of Physicke and in politike affaires and in the trade of husbandrie there is both a lawfull observation of dayes and an unlawfull for to observe seasons of the yeate for the earth and for ministring unto the bodie of man as also to make choice of the most convenient times for civill businesse is not unlawfull yet the superstitious respect of dayes as making some fortunate some unfortunate and to depend wholly upon the aspects of starres is a vaine and idle thing So likewise in the businesse of religion as dayes may bee superstitiously kept so they may also for order sake and to other good uses bee distinguished 3. Like as then though Christians yeeld a comely reverence unto the publike places of prayer yet not in like sort as the Jewes accounted of their Tabernacle so according to the same rule there is a preeminence given unto the Lords day but not with the like difference of dayes as the Jewes esteemed their Sabbath Simler 5. Conf. Against the Zuincfeldians that hold the preaching of the Word superfluous whereby the Lords day is sanctified THe Zuincfeldians doe also faile in the manner of celebrating the Lords day counting the ministery of the Gospell and preaching of the word of God whereby the Lords day is sanctified a superfluous thing cleaving wholly unto their vaine speculations and phantasticall visions and revelations whereas it is evident out of the Scriptures that both the old Sabbath of the Jewes was solemnized and kept in hearing Moses read and preached Acts 15.21 and the Lords day in like sort was sanctified by the Apostles with preaching Acts 20.7 ex Bastingio Now proceed we on to deale against the Romanists who diversly erre as touching the Lords day 6. Conf. That the Lords day is warranted by Scripture and not by tradition onely FIrst they hold that the keeping of the Lords day in stead of the Jewish Sabbath is not warranted by Scripture but onely by tradition from the Apostles To this purpose the Rhemists Matth. 15. sect 3. And there are other beside in these dayes that make the observation of the Lords day onely an Ecclesiasticall constitution Contra. 1. There are three most evident texts of Scripture usually alleaged which doe make it evident that this change of the Sabbath began in the time of the Apostles and so by their Apostolike authoritie being thereto guided by the Spirit is warranted and so declared and testified in Scripture These are the places Act. 20.7 1 Cor. 16.2 Revelat. 1.10 In the first we have the exercises of religion preaching and ministring the Sacraments which were peculiar to the Sabbath transferred to the first day of the weeke In the second publike charitable collections for the poore which was also used upon the Sabbath In the third the very name of the Lords day is set downe 2. And further that this day was consecrated by divine authoritie the great works doe shew wherewith this day from the beginning hath beene honoured as Augustine hath sorted them together Venerabilis est hic dies in quo transgressi sunt filiâ— Israel mare rubrum c. This day is to be reverenced wherein the Israelites passed over the red sea wherein Manna first rained upon the Israelites in the desert our Lord was baptized in Jordan water was turned into wine in Cana of Galile wherein the Lord blessed the five loaves wherewith he fed five thousand men wherein he rose againe from the dead entred into the house the doores being shut wherein the holy Ghost descended upon the Apostles c. Serm. 154. 3. This reason also may perswade it because the Lords day is now sanctified to holy uses as the Sabbath was to the Jewes but it belongeth onely unto God to sanctifie by his word as the Apostle saith Every creature is sanctified by the
which in the market place and in the streets thought it no shame to exercise the act of generation whereupon they were called Cynikâ—s because therein they were like unto dogs and Diogâ—nes the first founder and beginner of this beastly errour was thereupon also called Cynicus Tostat. qu. 49. 4. Places of Doctrine 1. Doct. Of the difference of the Law and the Gospell Vers. 18. WHen the people saw it they fled and stood afarre off Here is set forth the difference of the Law and the Gospell for the Law worketh these two effects Terrorem incutit c. It striketh terrour by the manifestation of our sinne as the prodigall childe confessed I am not worthy to be called thy sonne And retrocedere facit it causeth to goe afarre off Hereupon the Publicane stood afarre off beating upon his breast as not worthy to come neere into the presence of God But the Gospell hath two other contrary effects Consolatur allicit It comforteth and allureth as our blessed Saviour saith Come unto me all ye that are weary and laden and I will ease you Mat. 11.28 They that finde not the Law and the Gospell to worke these severall contrary effects doe shew that they understand neither but are like unto those in the Gospell of whom it is said We have piped unto you and yet have not danced wee have mourned unto you and ye have not wept such can neither be wonne by the comfortable promises of the Gospell not terrified by the heavy threatnings of the Law Ferus B. Babington 2. Doct. One truth one religion Vers. 24. AN altar of earth shalt thou make Quòd unum at que â—undeus cultum inter omnes esse vellet c. Because he would have one and the same worship among all he commanded but one altar Gallas He would have but one altar to note one truth and one religion B. Babington as the Apostle saith Ephes. 4.5 There is one Lord one faith one baptisme 5. Places of Confutation 1. Confut. Against Tostatus that it is no more lawfull to make images in the new Testament than it was under the old Vers. 23. GOds of silver or Gods of gold yee shall make yee none c. Tostatus alleaging these two reasons why images were not allowed in the old Testament because Idolatry was then commonly practised among the Gentiles and therefore the Lord would take away all occasion thereof among his people and for that no image could be made to represent God being visible yet he saith that it is lawfull to have images in the new Testament 〈…〉 aliqua prediâ—tarum causarum neither doth any of the former reasons hinder it because now there is no danger of Idolatry in making an image to represent God Quia non est nunc generalis 〈…〉 There is not now a generall custome of the Gentiles leading that way and though in the old Testament there was nothing which could be expressed by an image God being invisible yet in the new Testament Christ truly tooke our flesh Ita ut statua et couveniat quia 〈◊〉 nostrûm 〈◊〉 So that an image may well agree unto him because he is like unto any of us Sunt etiam â—liquâ— sancti viri c. There are also holy men whom though we worship not as Gods yet we have them as intercessors with God and doe make pictures of them to be put in remembrance of them Tostat. qu. 39. Contra. 1. If the forbidding to make any graven image to represent God by be a morall precept as it cannot be denied then it bindeth Christians as well in the new Testament as it did the Israelites in the old 2. And there is more danger of idolatry 〈◊〉 than there was theâ— for the grosse idolatry of the Gentiles was not so dangerous to imitate nor so like to be followed as the coloured superstition and refined idolatry of those which professe themselves Catholikes and Christians the grosse Pagane idolatry is now turned into counterfeit Christian imagery And if the nations which have not yet received the Christian Faith as the Turkes Mahometanes Jewes have renounced idolatry it is a shame for Christians in profession to retaine it still 3. Concerning the other reason first the Godhead and divine nature is no more circumscriptible and to be pictured now than it was in the old Testament And as Christ in the new did take upon him the shape and forme of man so also in the old he appeared in humane shape to the Fathers why might they not then have pictured him according to that appearance as well as now therefore in this respect there is no difference But can they also by any image resemble Christs divine nature If they cannot it is a lying image for either they make a picture of Christ as God and Man and so they with Eutyches will confound the natures of Christ making the Godhead circumscriptible or else with Nestorius they must divide his person making two Christs one as he is Man whom they cannot picture another as he is God who cannot by any image bee resembled And whereas Tostatus himselfe misliketh that any image should be made of the Trinity upon this reason Quia cum nihil tale ut est exprimere in personis divinis valeat solius erroris Arriani occasio est ut tres Deos essentialiter distenctos c. 〈◊〉 Because no picture can expresse any thing in the divine persons as it is and so it would only give occasion of the Arrian errour that wee should imagine three Gods essentially distinguished c. this reason may be returned againe upon him that seeing nothing of Christs divine nature can be expressed by a picture such delineation and portraiting of Christ would give occasion of the Nestorian heresie to make two Christs one which may be pictured as he is man and the other which cannot be pictured as he is God Secondly concerning the images of Saints Were there not glorious and renowned Saints in the old Testament as the Patriarkes Abraham Isaack Iacob with the Prophets Moses and Elias with the rest as the Apostles and Evangelists and holy Martyrs under the New Why then was it not as lawfull to make images and visible representations of the Saints then as now Therefore herein there is no difference betweene those times and these and so notwithstanding all these shifts and evasions it is found to bee no more lawfull to have Images and pictures for religious uses now than it was then 2. Confut. Against the grossenesse of idolatrie BUt this place which forbiddeth any Gods of silver or gold to bee made maketh strongly against all adoration of such Images which by so doing they make their Gods And whereas the Lord saith Ye shall not make with me Hac voce ostendit alios sibi deos adjungi cum eriguntur simulachra By this word he sheweth that other Gods are joyned with him when as Images are erected c. For when they doe bow before them and make their
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
tempore Sabbato debero cessari That they ought to rest at all times upon the Sabbath 3. Calvin affirmeth that this is so straitly commanded Vt dies septimus servetur etiam sub periculo communis jacturae That the seventh day should be observed even with the hazard and danger of the common losse But Gallasius better concludeth out of Christs words The Sabbath was made for man that the Jewes were not tied to such necessity in keeping the Sabbath in harvest and seed time but that in any common and apparent danger they might periculo occurrere prevent it 4. Some of the Hebrewes therefore understand this precept of the carnall act of generation which they would have here insinuated by the sowing of seed But beside that if the Scripture here had any such meaning it would have expressed it in plaine words for of such things the Scripture useth to speake exactly and plainly this were to make matrimony and the use thereof unholy Tostat. Though it must be confessed that greater moderation in such carnall delights is to be used when solemne and publike prayer is offered unto God according to S. Pauls counsell 1 Cor. 7.5 5. Therefore the better opinion is that even the rest of the Sabbath was dispensed withall to the Israelites in the times of seed time and harvest upon urgent necessity to prevent some common and imminent danger as if suddenly any inundation were feared which breaking in would destroy the seed or corne or any enemies should attempt to destroy the corne or it should chance to be set on fire it was lawfull even upon the Sabbath laborando succurrere to helpe to save it by labour for if it were lawfull to lead their cattell to water and helpe them out of the ditch upon the Sabbath as our blessed Saviour sheweth Luk. 13 and 14. which concerned but the state of private men much more for the common good was it permitted Tostat. qu. 18. Gallas R. Salom. thinketh it was lawfull upon the Sabbath to gather a sheafe of corne for the first fruits But he hath no warrant for that out of Moses QUEST XLII Whether now Christians are necessarily tyed to keepe the Lords day in seed time and harvest 1. THe Jewes to this day thinke that these workes to sow and reap are by no meanes upon any occasion never so necessary now to be dispensed with and some Christians are as strict now in the keeping of the rest upon the Lords day But this were to Judaize and to enthrall our Christian liberty and to bring us in bondage unto the service of dayes which were appointed for mans benefit as our blessed Saviour saith that the Sabbath was made for man and not man for the Sabbath Mark 2.21 2. Some on the other side give too great liberty upon the Lords day As Calvin hath these words writing upon Exodus chap. 31 1â— Sabbatum quamvis hodâ—t non sit in usu ejus externa observatio aeternum manet ipso effectu sicut circumcisio The Sabbath although the externall observation thereof be not now in use yet it remaineth in the effect as circumcision doth c. This permanent effect of the Sabbath is our cessation and rest from sinne This seemeth to give too great liberty to say that all externall observation of the Sabbath that is of the day of rest should now be out of use and that the Sabbath all rest how no more remaineth than circumcision for this were to make it arbitrary and indifferent whether Christians now should observe a day of holy rest unto the Lord at all or not 3. Oleaster goeth not so farre but he thinketh that though it were not lawfull for the Jewes to intermit the Sabbath then in earing time and harvest yet it is lawfull for Christians now Gallasius giveth this reason Quia ceremoniali observatione liberati sumus Because we are freed from the ceremoniall observation of the Sabbath and therefore he taketh it to be a needlesse question to dispute whether Christians are now bound to keepe the day of rest in seed time and harvest But this is no ceremoniall thing but morall to abstaine from all such workes upon the Lords day which may hinder the service of God 4. Osiander thinketh that by this instance of earing time and harvest all kinde of works were not forbidden the Jewes upon the Sabbath but onely quotidiana illa profana those daily prophane works which might hinder them from the service of God and the same reason may seeme to hold now But there are certaine bodily works which are a greater prophanation of the Lords day than the ordinary works of the calling as to dance to play at football and such like are worse than to dig or delve as Augustine saith of the Jewes Melius toto dit ararent quà m toto die saltarent It were â—etter for them to plow all day than to dance all day 5. I therefore rather condescend to Simlerus that thinketh these things given in instance to be lawfull now upon the Lords day necessitate id postulante necessity so requiring longe arctior fuit observatio Sabbati in lege c. the observation of the Sabbath was more strict in the Law than now under the Gospell c. But men must take heed in earing time and harvest that they make not a necessity without a necessity it ought to be an urgent and extreme necessity indeed which should cause the service of God either wholly to be intermitted or in part hindred QUEST XLIII Why the people were charged to goe up thrice in a yeere to the feasts Vers. 23. THrice in a yeere shall all your men children appeare c. 1. There is a spirituall worship of God which the Israelites were to exhibite unto God at all times and in all places but the externall service which consisted in sacrifices and other solemnities was only to be performed in the Tabernacle whither the people were commanded to resort thrice in a yeere that whereas in their Synagogues at home they had nothing but Moses read unto them lest that they might by discontinuance grow into oblivion of the sacrifices and other solemnities prescribed for the Lords service they were commanded to that end to goe up to revive the memory of them 2. They went up alwayes with some gift as they were not to appeare before the Lord empty ut populus Deo praestaret obsequium that the people might shew their duty unto God 3. And because there was a collection yeerely in the feast of Tabernacles gathered of the people toward the maintenance of the Tabernacle and the services thereof the people were to goe up to contribute to that end Tostat. quaest 20. 4. Necessarium erat ad mutuum consensum in religione fovendum It was necessary also to maintaine a mutuall consent in religion Gallas Whereas if they should have had their severall places of meeting they might have devised new rites 5. And by this meanes the Lords
goeth further and distinctly sheweth how many nations and languages came of Sem Cham and Iapheth upon these words Psal. 105.8 he hath remembred his promise that he made to a thousand generations hee sheweth that there are in the world a thousand generations and 72. languages from Persia to the Indians and Bactrians of Sem he maketh 27 languages and 406. nations from Euphrates and Nilus to the Gades of Cham 394. nations 22. languages from Tigris westward of Iapheth were multiplied 200. nations and 23. tongues eâ— Perer. But this is set downe onely by meere gesse and conjecture that there should be divided 72 languages for there are but 70. fathers named 14 of Iapheth 31 of Cham 25. of Sem for Heber and Peleg must be counted for one familie whereas tenne of the sonns of Noahs sonnes are set forth with their issue and posteritie two of Iapheth fower of Cham fower of Sem they make not severall nations without their sonnes no more than Noahs three sonnes and therefore tenne more must be detracted from the number of 70. and so there will remaine but 60. As Canaan must not be reckoned for a severall nation beside those that came of him and so of the rest And if those whose generations are not expressed whereof there are 11. five of Iapheth two of Cham fower of Sem did not make severall nations as Augustine thinketh but were incorporate to the rest then so many more are wanting of this number and there will remaine but 50. But admit that this last conjecture of Augustine be uncertaine yet it is most probable that all the Cananites of Canaan of whom came an eleven severall nations as they are â—ehearsed Gen. 10.15 spake but one language Isa. 19.18 they shall speake the language of Canaan which if it be so then could there not be 72. languages divided in the confusion of Babel Wherefore concerning this matter there are some things certaine some things uncertaine first it is certaine that the tongues and languages were divided then that every particular person had not a severall language for then there could have beene no society but that the principall and chiefe families onely had their proper speech Secondly as uncertaine it is 1. whither 72. languages or more or lesse tooke then beginning 2. whether some of those nations are not now utterly perished as Pliny out of Eratosthenes alleageth that divers people in Asia as of the Solymans Lelegians Bebrycians Calycantians are extinguished 3. Neither is it certaine whether every particular language now used was then founded or only the mother originall tongues out of the which other since have bin derived which is most like Mercer QVEST. XVI Where Cainan first added to the genealogie reconciled Vers. 12. THe Septuagint betweene Arphacsad and Sale place Cainan and so doth S. Luke in his Gospell ca. 3. according to most copies but Cainan is not found in the Hebrew to reconcile this doubt 1. We neither allow Cajetanes solution that the septuagint have set downe the true genealogie and that the Hebrew copies are imperfect and have beene corrupted by the Jewes for the Jewes had no reason to corrupt the genealogie which giveth the Christians no advantage neither maketh against them and beside the Chalde Paraphrast which is most ancient leaveth out Cainan 2. Neither is it like as Eugubinus saith that the Septuagint erred herein and that S. Luke followeth their error for although an error may be admitted in the Septuagint in this place as in many other yet the holy Evangelist was farre from approving their error being directed by the spirit of God 3. Neither doth the answer of Ioannes Lucidus and before him Nauclerus satisfie that Cainan and Salâ— were one and the same and that the place in Luke should be read which was of Sala which was of Cainan Luke 3.36 But this cannot be for beside that that there was no cause why Luke should set downe two names only of Sala and of none of the rest beside in the Septuagint Cainan is made the father and begetteâ— of Sala Genes 11.4 Lippoman and Canus answere that as Mathewe omitteth three of the kings in his genealogie betweene Ioram and Ozias to make the line of 14. generations equall from Abraham to David from David to the captivitie and from thence to Christ so Moses to make tenne generations from Sem to Abraham correspondent to the ten patriarkes before the floud might omit Cainan But the reason is not alike 1. For those three Kings Ahaziah Ioas Amaziah are thought by some to to bee omitted for another cause because they were killed for evill government Concent 2. And againe Moses summeth the yeeres of these Fathers which Mathewe doth not and therefore if Moses should of purpose leave out Cainan a great error would fall out in the Chronologie and computation of yeares 3. If Moses had left out Cainan to make the genealogie equall yet if there had beene any such hee should not have beene omitted in that catalogie of their names 1 Chro. 1.18 where was no such cause of â—mission 5. Some thinke that the Septuagint erred in adding of Cainan and that Luke followed that text not approoving that error but giving way to the time because the Septuagint was then well knowne among the Gentiles least if he had departed from that translation it might have hindred the credit of his Gospell Thus Iansenius and Genebrard among the pontificall writers and learned Iunius among the Protestants who saith that it was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a slip or fault of memory but a faultlesse confession in respect of the time so also Mercerus who thinketh that this being but a matter of genealogie is not much to be stood vpon which Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 endlesse 1. Tim. 1.4 6. But I approove rather Beza his answere that Cainan was put into the text in Luke by the ignorance of some that tooke upon them to correct it according to the Septuagint for in that ancient manuscript which he followed Cainan was not to be found and therefore Beza in his translation upon good ground left it out and so doth the great English Bible Other thinke further that the translation of the septuagint was also herein corrupted by some that at the first these Greeke interpreters put not in Cainan for neither Iosephus nor Epiphanius which follow the septuagint rehearsing the fathers before Abraham make mention of this Cainan and in the best Greeke copies it is left out 1 Chronic. 1. QVEST. XVII When Arphaxad was borne Vers. 10. BEgat Arphachsad two yeare after the floud the question is whereas Elam and Asshur the sonnes of Sem are named before Arphacsad the third sonne how Sem could have these three in two yeares I answer 1. Neither with Aben Ezra that Sems wife might bee with childe in the Arke when the waters began to decrease for I thinke rather that
of faith Rom. 4.11 as also analogicall in representing the Sacrament of Baptisme that should come in the place thereof So the Apostle collecteth In whom ye are circumcised with circumcision not made with hands c. in that ye are buried with him through baptisme Coloss. 2.11 12. he maketh circumcision and baptisme one to answer another QVEST. V. How circumcision is said to be eternall Vers. 13. MY covenant shall be in your flesh for an everlasting covenant c. It is called everlasting not because simply this signe was to endure for ever as some thinke that for this cause circumcision yet remaineth among the Jewes who are now usurpers of this ceremonie which by right is extinguished in Christ. But it is said to be eternall 1. conditionally and according to the nature of the subject that so long as the covenant indured whereof it was a signe so long the signe should remaine but the first covenant or testament being determined in Christ the date also of the signe is expired 2. It is eternall in respect of that which it signified which is indeed eternall the grace of God in Christ Calvin 3. It may be said to be eternall in respect of the perpetuall supply thereof namely baptisme which shall continue while the Church hath a being on earth Mercer QVEST. VI. Why circumcision was to determine in Christ. NOw further whereas the Jewes calumniate the Christians because they have abrogated circumcision it shall appeare by these reasons that at the comming of Christ circumcision in right was to cease 1. Chrysostome yeeldeth this reason that circumcision being given to the Israelites as a marke of separation and distinction from other Nations this marke was no longer to bee in use than while such separation continued But now in Christ as the Apostle saith There is neither Iew nor Grecian Galat. 2.28 the wall of partition is taken away therefore the badge of this separation should likewise be removed 2. The signe was to endure no longer than the covenant whereof it was a signe but the covenant is abrogated as the Apostle alleageth out of the Prophet Behold the dayes will come saith the Lord that I wil make with the house of Israel a new testament c. Heb. 8. vers 8. and so he concludeth vers 13. In that hee saith a new testament he hath abrogated the old 3. The Apostle thus reasoneth if the Priesthood be changed of necessity then must be a change of the Law Heb. 7.12 If all the ceremonies of the Law at the change of the Priesthood must be altered then circumcision also among the rest for if circumcision remained the whole Law should still be in force Galat. 5.3 He that is circumcised is bound to keepe the whole Law 4. The externall circumcision of the flesh was a type of the internall circumcision of the heart wrought in us by Christ the bodie now being come the spirituall circumcision the shadow that is the carnall should cease as Ambrose saith oportuit circumcisione ex parte fieri ante ejus adventum qui totum hominem circumcidere post cessare It was meet that circumcision in part should be kept before he came which should circumcise the whole man and then to cease Epist. 77. 5. Lastly the same Ambrose giveth this reason Donec pratium pro omnib hominib dominici sanguinis effusione solveretur opus fuit singulorum sanguine c. till the price in shedding of Christs bloud was payed for all men it was fit that every mans bloud should be shed to fulfill the rite and custome of the Law but after Christ had suffered there was no more need of circumcision in every mans bloud Cum in Christi sanguine circumcisio universorum celebrata sit When in Christs bloud the circumcision of all men once for all was celebrated QVEST. VII Why the fore-skinne was commanded to be circumcised Vers. 11. YE shall circumcise the fore-skinne of your flesh 1. Two speciall reasons may be alleaged why that part which was the instrument of generation was commanded to be circumcised first because the promise was made to Abraham that in his seed all Nations should be blessed the Messiah was promised to come out of Abrahams loynes Calvin Secondly the signe was there placed to shew the corruption and contagion of mans nature that there the remedy should be ministred where the disease reigned Muscul. Ambrose addeth a third reason Vt iiâ— quâ— ignobiliora membra putarentur majorem honestaâ—em circundarent That upon those parts which seemed more base or vile more comelinesse should be put on 2. Some might be borne circumcised by nature as the Hebrewes doe affirme of Sem that hee was so borne but of this assertion there is no ground the other is naturall yet but rare 3. Likewise when the foreskinne was circumcised once it might by art be drawne over againe as Epiphanius collecteth out of Saint Paul 1 Cor. 7.18 If any man be called being circumcised let him not gather uncircumcision and mention is made of some 1 Maccab. 1.16 that renounced circumcision and made themselves uncircumcised It was also an usuall thing as Epiphanius witnesseth for the Samaritans to circumcise againe those that came from the Jewes and Jewes such as came from the Samaritans this practice of drawing againe the fore-skinne that was circumcised is thought by Epiphanius to have beene invented by Esau to deny his profession and to raze out his circumcision ex Pererie QVEST. VIII Why circumcision was tyed to the eighth day Vers. 12. EVery man childe of eight dayes old c. Why circumcision was tyed to the eighth day these reasons are yeelded 1. Chrysostome alleageth these two because that circumcision in infants their bodies being not yet come to the growth might be better endured and with lesse danger as also to shew that the circumcision of the body did not profit the soule seeing infants had no understanding of that which was done but was a signe onely of grace hom 39. Genes 2. Others doe make a mystery of it referring this eighth day to the resurrection of Christ who rose upon the eighth day by whom we have circumcision sic Augustine lib. 16. de Civit. Dei cap. 26. 3. But the best reason is this because the infant before the eighth day was not of sufficient strength to endure that paine and therefore it was provided that young cattell should be seven dayes with the damme before they were offered Levit. 22.27 because they were yet but tender And againe it was not fit to deferre circumcision longer because the body of the infant waxing stronger should be put to the more paine Perer. Calvin 4. Circumcision was not upon any occasion then to be ministred before the eighth day but infants dying without circumcision might have inwardly supplyed that which was outwardly wanting by the grace of election and force of Gods covenant made to the faithfull and their seed 5. Yet necessity so urging circumcision might
be deferred like as the eating of the Passeover might bee put off to the second moneth upon extraordinary occasion as if a man were uncleane or in his journey Num. 9.10 This also appeareth in that for the space of forty yeares all the while that the Israelites sojourned in the wildernesse their children were not circumcised till Iosua his time Iosua 5.5 and the reason is given vers 7. They did not circumcise them by the way they were continually in their journey to remove from place to place and therefore could not conveniently be circumcised But if Moses example be objected whom God would have killed because his sonne was not circumcised the answer is ready that the case is not alike for Moses might either have circumcised his childe before he came forth or he had not such great haste of his way but might have stayed to performe so necessary a worke 6. But whereas the Lord prescribeth the eighth day both some Hebrewes are deceived that thinke the sonnes of bond-servants might be circumcised before and the Ismaelites that circumcised at the age of thirteene yeares QVEST. IX Circumcision found among those which belonged not to the covenant Vers. 13. HE that is borne in thy house and bought with thy money c. All which belonged to the covenant or would have any part among the people of God were circumcised but on the other part it followeth not that all which were circumcised did belong to the covenant as the Ismaelites Egyptians Ammonites Moabites and other people inhabiting neare to Palestina were circumcised as Hierome sheweth upon the 9. chap. of Ieremie vers 26. These people retained circumcision as a rite and tradition of their fathers but not as a signe of the covenant or profession of their faith and obedience QVEST. X. Circumcision not imposed upon strangers FUrther it is here questioned whether the Hebrewes were to compell their servants that were strangers to take upon them the profession of their faith and to be circumcised 1. Tostatus thinketh that their servants might be compelled but not other strangers that dwelt among them but that it is not like for seeing he that was circumcised was a debter of the whole Law Galat. 5. and circumcision was a badge of their profession it was not fit to force any man to take upon him a profession of religion against his desire 2. Cajetane thinketh that servants might be forced to take the outward marke of circumcision though not the spirituall profession thereunto annexed in 12. chap. Exod. But these two cannot be severed as whosoever is now baptized must needs also enter into the profession of Christianity 3. Pererius thinketh aright that the necessity of circumcision was not imposed upon any beside the posterity of Abraham neither that the Hebrewes might force their servants to take circumcision yet he saith that it was lawfull for them to use the ministery of servants uncircumcised as now Christians have Moores and Turks to serve them Perer. disput 5. But herein Pererius is deceived and I preferre the opinion of Thomas Anglicus which he misliketh that it was dangerous for the Hebrewes to be served with men of a divers religion lest they also by them might have beene corrupted 5. Wherefore the resolution is this that as no stranger servant or other was to be forced to circumcision but it must come from his owne desire as it may be gathered Exod. 12.48 so neither were they to receive any uncircumsed person into their house that would not be circumcised this is evident by Abrahams practice that circumcised all his servants both borne and bought with money who no doubt would not have served him if they had not submitted themselves to Gods ordinance againe seeing every one in the house must eat the Passeover Exod. 12.4.19 neither stranger nor borne in the house must eat any leavened bread for the space of seven dayes and yet none could eat the Passeover that was not circumcised vers 48. it followeth that no uncircumcised persons were to bee entertained unlesse they were contented to be circumcised QVEST. XI The penalty for the neglect of circumcision afflicted onely upon the adulti Vers. 14. THe uncircumcised male shall be cut off c. Saint Augustine following the reading of the Septuagint in this place who adde the man childe which is uncircumcised the eighth day which addition is not in the originall doth understand this place of infants and their cutting off he interpreteth of everlasting death to be cut off from the society of the Saints and by the breaking of the covenant would have signified the transgression of Gods commandement in paradise for the not being circumcised saith he Nulla culpa in parvulis Is no fault in little ones and therefore not worthy of so great a punishment and so he urgeth this place against the Pelagians to prove that infants are guilty of originall sinne and therefore have need of remission Lib. 16. de Civit. Dei cap. 27. 1. In that Augustine expoundeth this cutting off of separation from the society of the Saints he interpreteth right some take it for the corporall death some for the extraordinary shortning of their dayes some for excommunication but it is better taken for the cutting off from the society of Gods people now and the fellowship of the Saints afterward for he that should contemne circumcision being Gods ordinance doth consequently refuse the covenant and grace of God whereof it is a seale and pledge 2. But that exposition of Augustine seemeth to be wrested to referre the breaking of the covenant to Adams transgression 1. The Apostle saith that they sinne not after the like manner of the transgression of Adam Rom. 5.14 2. The Scripture calleth not that prohibition given to Adam a covenant 3. The Lord calleth circumcision his covenant vers 20. what other covenant then is broken but that which the Scripture treateth of here 3. Neither can this place be understood of infants that are uncircumcised 1. That addition the eighth day is used onely by the Septuagint it is not in the Hebrew 2. the words are qui non ciâ—cumciderit hee which shall not circumcise c. so readeth the originall the Chalde paraphrast Iunius c. which sheweth that it must be understood of them that are adulti of yeares of discretion not of infants 3. Abrahams practice sheweth as much who circumcised those that were of yeares 4. Againe to breake the covenant is not incident to children the punishment therefore is not to be inflicted where the offence cannot be committed 5. If Infants be not circumcised it is the parents faults for omitting it not the Infants as may appeare in the example of Moses whom the Lord punished and not the childe for the neglecting of that Sacrament QUEST XII Whether Abraham laughed through incredulitie Vers. 17. ABraham fell upon his face and laughed 1. This was not onely an inward rejoycing of the minde as the Chalde translateth for Abraham indeed
to any of the altars which the Patriarkes had made to aske counsell of God seeing God was every where present to the prayers of the faithfull 7. Neither are we to imagine that she used any such superstitious way as to lay aguâ—â— castus lawrell or any such thing under her head to have a dreame or a vision as she had seene her friends to doe in her owne countrey sic author histor scolastic in Gen. c. 66. for she was farre from such superstitious toies ex Perer. 8. Nor yet did she consult with God by Abraham then living as Aben Ezra Iun. for this oracle was given her by Gods owne mouth rather than mans Calvin 9. But she went to some secret place to pray and received some revelation from God Muscul Calvin Mercer Perer. QUEST XXXII How many waies they used to consult with God in Israel FOure waies they used to aske counsell of God in Israel 1. Beside the casting of lots which was but seldome used as by Iosua in Achans cause Iosua 7. and by Samuel at the election of Saul 1 Sam. 10. and by Saul to finde out the transgression of his vow by Ionathan 1 Sam. 14. there were three waies beside to aske counsell of God which are mentioned together 1. Sam. 28.6 by dreames urim and prophets 2. The second way was by dreames and visions as the Lord spake to the elder Patriarkes but this way God seldome revealed his will by after he sent them prophets and for these visions they used to prepare themselves by fasting and prayer Dan. 10.3 3. They used in hard and difficult matters to seeke unto the prophets as Saul went to Samuel 1. King 9. Ieroboam sent his wife to Ahiah the Prophet 1 King 14. These Prophets had such matters revealed unto them three waies 1. The Lord instructed them aforehand as he did Samuel before Saul came at him 2. Sometime at the same instant when they were consulted with as the Angel of God spake to Eliah 2. King 1.15 3. Sometime the Prophet presently gave no answer but waited upon God by prayer as Dan. 9. or stirred himselfe up extraordinarily that the spirit might come upon them as Elisha did 2. King 3.15 4. They also consulted with God by the priest who asked counsell of God for them by his Vrim as Abiathar applyed the Ephod for David 1. Sam. 23.9 30.7 Now the Priest received answer by the Ephod not as the Hebrewes fable by finding written in the foulds and pleats of the Vrim the sentence or answer of God nor as Iosephus supposeth by the extraordinary shining of the stones in the Vrim which miraculous kind of answering he confesseth to have ceased two hundred yeares before his time 3. antiquit Iudaic. for how could the shining of the stones be a signe in such variety of matters which were demanded of the priests and more than two hundred yeares before Iosephs time who lived vnder Domitian were such gifts of prophecying ceased as under Iudas Maccabeus 1 Maccab. 4.46 yea long before that the Church complained We see not our signes there is not one prophet more Psal. 74.9 And further the Scripture would not have beene silent in setting downe such a miraculous gift Therefore God did otherwise reveale unto the priest and inspire him with the knowledge of his will by the illumination of his minde for so Vrim signifieth illumination Perer. QUEST XXXIII How the elder is said to serve the younger Vers. 23. TWo manner of people shall be divided out of thy bowels c. the greater shall serve the lesse 1. The Hebrewes apply this text against the Empire of the Romans whose Emperors they say came of the Idumeans as Iulius Caesar the rest that succeeded him who though they held the Iewes in subjection in the end should be destroyed sic David Kimhi Rabbi Salomon ex citat Perer. 2. But the right literall meaning is of the Idumeans and Israelites the posterity of Esau and Iacob for so we read that the Idumeans were subdued unto Israel by King David 2. Sam. 8.14 and so continued to the reigne of Iotham Mercer 3. Neither were the Israelites onely superiour in temporall dominion but also in spiritual blessings for they were the visible Church of God Edom was cut off Calvin 4. Spiritually these two people doe signifie the carnall Iewes subdued unto the Christians being yet themselves the elder people August lib. 16. de civitat c. 25. Againe by the striving of Esau and Iacob in their mothers wombe is signified the continuall fight in the wombe of the Church betweene the true and carnall professors which are said to be the greater because they are more in number but as the greater here did serve the lesse so the wicked while they persecute the righteous quibus nocere volunt prâ—sunt plurimum stirâ—â—â—tem ipsi maxime nocent they profit those whom they goe about to hurt hurting themselves most Augustin serm de tempor 78. Beside Origen draweth from hence this mysticall sense understanding these two people to be within vs and this strife and combat to be betweene the flesh and the spirit vertue and vice hom 12. in Genes QUEST XXXIV How Iacob was sanctified in his mothers wombe FUrther whereas Iacob strove with Esau in his mothers wombe which was an extraordinary motion and worke of Gods spirit here ariseth a question whether Iacob were sanctified in his mothers wombe which doubt not resolved but onely expounded by Pererius may thus briefly receive satisfaction 1. that first if santification be taken for an actuall and inherent holinesse so neither Iacob nor any other were sanctified but onely Christ in which sense the Angel saith to Marie That holy thing which shall be borne of thee shall be called the sonne of God Luke 1.35 2. There is also a certaine holinesse ascribed to all the children of the faithfull because they are within the covenant 1. Cor. 7. vers 4. whereby they are distinguishâ—d from the seed of unbeleevers Iacob was sanctified otherwise than thus 3. There is a particular sanctification that is a setting apart or preparing of a thing to some speciall use as Paul was separated from his mothers wombe in the purpose of God to preach the Gospell Galath 1.15 Thus also was Iacob sanctified and separated to be the father of the people of God 4. A thing also is said to be sanctified when any extraordinary worke or motion is wrought upon it by the spirit of God as Iohn Baptist was sanctified in his mothers wombe when as at the voice of Maries Salutation the Babe sprung in his mothers belly Luk. 1.44 and thus Iacob also was sanctified and stirred by the spirit to wrestle with his brother not that he had any sense or understanding in fighting against the carnall generation but he was used as an instrument by the spirit to prefigure that state and condition of the people of God which should be resisted and wrestled against by the world QUEST XXXV Esau
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
shadowed forth in the Sabbath Memento dicit de Sabbato quia quae umbra depingebantur ut futura speculari debebant He saith of the Sabbath remember because they ought to behold the things to come which were described under the shadow Cyril ibid. But this remembrance is to this end as the words of the law shew to sanctifie the Sabbath 4. R. Salomon thus understandeth it that if they had any precious garments or any other thing of price they should remember to keepe them till the Sabbath Lyran. But the Sabbath is not sanctified by the putting on of costly garments 5. Cajetanus giveth this interpretation Vt intelligamus rationem praeceptâ— esse recordationem c. that we should understand that in remembrance consisteth the reason of the precept that the rest from the outward workes is not pleasing to God Nisi ratione memoriae nisi ratione interni cultus But in regard of the memory and inward worship But although the sanctifying of the Sabbath specially consist in the internall worship yet it is not so well gathered out of this word 6. Therefore this rather is the meaning Remember that is Inprimis memoria tenendum esse the keeping of the Sabbath as a speciall thing is to bee remembred Galas And to this end is it so said because a man being hindered by the six dayes workes will hardly dispatch all to keepe the Sabbath unlesse he remember it and cast aforehand for it Oleaster As also they are bid to remember it because of old this day had beene sanctified before by the Lord and accordingly observed by the people of Goâ— QUEST III. Why the Lord thought good to appoint a day of rest and that upon the seventh day THe Sabbath day 1. Some Jewes are of opinion that the Sabbath being the seventh day was appointed to be kept holy because it is Saturnes day which is evill and unluckie to begin any worke in but this is a Heathenish superstition to seeme to worship those things for feare that are thought to hurt aâ— Tullius Hostilius the third King of the Romanes made the Quartane and Timâ—r Pallor Feare and Palenesse Goddesses The Lord taught his people otherwise that they should not be afraid of the starres of heaven nor to worship those things which God had given for the service of men Deut. 4.19 Tostat. 2. The speciall reason therefore why the seventh day was kept holy was grounded upon the Lords example that rested upon the seventh day after the works of the creation were finished 3. But that a day of rest was necessary to be appointed for the people of God divers reasons may be yeelded 1. This day was appointed and given ad destructionem erroris for the destruction of error because the Lord did foresee that divers in the world would make question of the beginning and creation thereof as they 2 Pet. 3. which say Where is the promise of his comming for convincing their error the Lord commanded this day to be kept as a monument of the creation 2. Datum fuit ad instructionem fidei redemptionis it was given to instruct in the faith of our redemption to signifie that Christs flesh should rest in the grave according to that saying in the 16. Psalme My flesh shall rest in hope 3. Datum fuit ad figurandum veritatem promissionis it was given to prefigure the truth of the promise both in our spirituall rest from sinne Corpus à peccatorum jugâ— requiescere facientis Causing our body to rest from the yoake and servitudâ— of sinne Damascen lib. 4. de orthodox fid cap. 24. as also in our everlasting rest in the Kingdome of God Futuram sanctorum requâ—em hinc significans Signifying hereby the rest of the Saints to come Cyril in Ioan. lib. 4. c. 51. And we looke for rest from three things A laboribus hujus vita à tentationum concussione à diaboli servitute From the labours of this life from the trouble of tentation from the service of the Devill Thomas 4. It was ordained ad inflammationem amoris to inflame our love that being free from worldly labours we might better attend upon God 5. Datum fuit ad opera pietatis it was given for the works of pietie for otherwise some would be so covetous that they would never leave working for gaine Thom. in opuscul 6. Vt quietâ— repararentur corpora That the bodies should be refreshed by this rest For some through their insatiable greedinesse could scarse have afforded any rest unto themselves especially unto them which were at the command of others as children and servants Simler QUEST IV. Whether the precept of keeping the Sabbath were altogether ceremoniall 1. SOme were of opinion that the Sabbath was onely temporary that did bind the Jewes for a time thinking that the ancient Patriarks as Adam Evah Noe kept no Sabbath Tertullian Which is not true of the observation of the Sabbath in generall seeing it was sanctified by the Lord himselfe immediately after the creation which the Patriarks were not ignorant of but onely of that strict exact and rigorous observing the Sabbath which indeed was onely enjoyned the Jewes Simler 2. Other seeme to be of opinion that the Sabbath was altogether ceremoniall and that Christians therefore are not now bound unto the observation of dayes as the Apostle for this rebuketh the Galathians Yee observe dayes and mâ—neths times and yeares Galath 4.10 Thus the Anabaptists object But if this precept were altogether ceremoniall it could be no part of the Morall law and seeing the Israelites were charged to keepe other festivals also as well as the Sabbath as the feast of the Passeover of Pentecost and of Tabernacles with others whereof no mention is made in the Morall law but onely of the Sabbath it is evident that the Lord himselfe did make a manifest difference betweene that and all other festivals neither is the keeping of the Lords day now an observing of dayes seeing Christians doe celebrate this day without any opinion of holinesse or necessitie tied unto the day as the Jewes kept their Sabbath But this error of the Anabaptists shall be confuted more at large afterward among the places of controversie 3. Wherefore this precept is partly morall partly ceremoniall as to have some set time to attend the service of God it is morall and naturall Secundùm dictamen rationis naturalis aliquod tempus deputat homo Man according to the device of naturall reason will appoint some time for Gods service Thomas For all nations in the world unlesse they bee these inhumane and savage people which inhabite in the extreme and remote parts of the world as the Garamants and Anthropophagi Men-eaters which dwell toward the South pole and they which inhabite the Islands Orcades and other remote regions toward the North all other nations of any humanitie and civilitie did spend much time in the worship of their gods Tostat. But it is legall or ceremoniall in that some speciall day is prescribed
and set apart for the service of God In quantum speciale tempus determinatur in signum creationis in that a speciall time is determined in signe of the creation it is ceremoniall Thom. And in this manner the Jewes onely kept the Sabbath upon the seventh day and no other nations beside and therefore Seneca derided the Jewes as though they did Septimam partem â—tatis inutiliter amittere Lose the seventh part of their age without any profit because they rested every seventh day unto the Lord and Ovid calleth the Jew virum septimum the seventh man because hee kept the seventh day Tostat. QUEST V. To observe one day of seven unto the Lord is Morall BUt this must be added further that the prescribing of some certaine day for the service of God is not ceremoniall as Thomas before seemeth to affirme but the speciall limitation of the seventh day the prescription and taxation of which day precisely is now abrogated yet so as that still one day of seven must be kept still This then may be safely affirmed that to keepe one day of seven holy unto the Lord is morall and not ceremoniall and although the precise rest of the seventh day which was enjoyned the Jewes be now abrogated by the libertie of the Gospell because it was a type of our rest in Christ and the bodie being come the shadow ceaseth yet Christians are bound to observe one day of seven for the reason annexed to this Commandement taken from the example of God which rested on the seventh day serveth not onely for the ceremonie of the seventh day but is also morall to put us in minde of the creation of the world made in six dayes and beside in regard of the benefit of the creatures which after six dayes labour are to rest the seventh the rule of the Creator in this morall equitie is to be followed not to exceed that time in affording rest unto the creature that laboureth Novit Dominus mensuram virium creaturae for God best knoweth the measure of the strength of the creature Lippom. and hath appointed the time of rest for the same accordingly Yet somewhat more fully to explaine this matter there are some things which are simply morall and simply ceremoniall some things are of a mixt kinde as being partly morall partly ceremoniall simply morall are those things which are grounded upon the judgement of naturall reason as to appoint some time for the service of God is simply morall as is shewed before all nations through the world agree herein that a time must be set apart for the Lord but precisely to appoint the seventh day more than any other of the weeke is simply ceremoniall Quia non habet fundamentum à ratione sed à sola voluntate condentis legem c. Because it is not founded upon reason but upon the will of the law maker Tostat. But to appoint one day of seven and that day wholly for the space of 24. houres to consecrate unto Gods service and therein to abstaine from all kinde of works these things are not purely or simply ceremoniall but partly morall as grounded upon the judgement of reason though not totally and wholly for the first if above one day in seven should be kept perpetually holy gravamen esset laborantibus toties vacare it would bee burdensome to those that labour to rest so often and if but one day in a fortnight or moneth should be appointed Oblivisceremur Dei per desuetudinem cultus ipsius By discontinuing of the worship of God we should grow to be forgetfull of him it standeth therefore with reason that one day of seven should be celebrated to the Lord. Likewise that the whole day should be consecrated to that end though there be somewhat ceremoniall in it yet it is grounded also upon reason because the service of God requireth great attention Et non est rationabile opus Dei facere negligenter And it is not reasonable to doe the worke of God negligently for if but two or three houres in the day were appointed all could not so well prepare themselves for Gods service as now the whole day being set apart And for the third the cessation or resting from all kind of worke it hath this reason because the minde being occupied in other affaires could not be so free for God and therefore abstinence from all servile works is enjoyned Vt sic liberum esset nos tota die vacare Deo si vellemus That so it might bee free for us to acted upon God the whole day if wee would Now then those things which in the Sabbath were meerely ceremoniall are abolished but the other remaine which are not purely and simply ceremoniall Tostat. quaest 12. QUEST VI. What things in the Sabbath were ceremoniall what morall NOw then it may appeare what things in the Sabbath were ceremoniall what morall what mysticall 1. These things in the Jewish observation of the Sabbath were ceremoniall 1. The prescript of the day seventh day 2. The manner of keeping it with sacrifices oblations and other rites 3. The strict prohibition of all kinde of works even concerning their meat as in gathering and preparing of Manna Exod. 16. yea it was not lawfull upon that day to kindle a fire Exod. 35.3 and that under paine of death as he that gathered sticks was stoned Numb 15. 4. The Sabbath was a shadow of our spirituall rest in Christ and of Christs rest in the grave In all these respects was the Sabbath ceremoniall and bindeth us not now 2. These things also in the Sabbath are morall and perpetuall 1. The rest and relaxation of the creatures from their ordinary labour which was not the chiefe and principall but accidentalis finis the accidentall end of keeping the Sabbath that they might better attend upon the service of God Calvin 2. The Sabbath was instituted specially for the service of God for the remembrance of his benefits the setting forth of his praise the meditating upon his works as the creation of the world the redemption the resurrection of Christ. Simler 3. Conservatio Ecclesiastici ministerii The conservation of the Ecclesiasticall ministry was not the least or last end of the Sabbath that there should be in the Church ordained and so preserved Pastors and Doctors who should divide the word of God aright instruct the people and exhort them to repentance Bastingius Vrsinus 3. The Sabbath also as it was unto the Israelites typicall and ceremoniall in shadowing forth first Christs rest in the grave and our spirituall rest in him Marbach so now it is mysticall in shewing our spirituall rest and cessation from the works of sinne as the Prophet applieth it Isai. 58.14 teaching us how to keepe the Sabbath in not doing our owne wayes nor seeking our owne will it is also Symbolicall in being a pledge unto us of our everlasting rest in the Kingdome of God as the Apostle sheweth Heb. 4.9 There remaineth then a rest
Scriptures whether those things were so which the Apostle preached Act. 17.11 Contrary hereunto are 1. The negligent resorting to the holy assemblies of the Lords people in carnall men or the wilfull refusall in obstinate recusants who are like unto those in the Gospell who being invited to the marriage feast excused themselves and refused to come Matth. 22.5 2. The carelesse and fruitlesse hearing of the Word as Eutychus fell asleepe while Paul was preaching Act. 20. 4. The reverent and often receiving of the Sacraments is prescribed as Act. 20.6 On the first day of the weeke the Disciples came together to breake bread Contrary hereunto are 1. the neglect of the Sacraments 2. The prophanation of them when they obtrude themselves that are not prepared and so receive unworthily 1 Cor. 11.17 5. Publike invocation upon God and faithfull prayer is another exercise for the Lords day as Act. 16.13 On the Sabbath day we went out of the Citie beside a river where they were went to pray Contrary hereunto are 1. The neglect of publike and private prayer 2. To pray with the lippes and and not with the heart 3. Unfruitfull prayer in an unknowne tongue against the which S. Paul speaketh 1 Cor. 14.17 Thou givest thanks well but the other is not edified 6. Charitie is upon this day to be exercised and extended to the poore as our blessed Saviour healed upon this day Mark 3.3 Contrary hereunto are 1. The omitting of the works of charitie and despising of the poore as the rich glutton did despise poore Lazarus Luk. 16. 2. Or the giving of almes for praise and ostentation as the Pharisies did Matth. 6. Ex Vrsin 7. Meditating upon the works of God is peculiar for the Lords day as Psal. 92. which was appointed for the Sabbath day vers 4. the Prophet saith I will rejoyce in the works of thy hands Contrary hereunto are 1. To be occupied in carnall and worldly thoughts and bodily labour as in buying selling travelling working 2. To follow prophane games and sports to spend this day in quaffing drinking dancing and such like as the Israelites kept an holy day to the golden Calfe They sate downe to eat and drinke and rose up to play Exod. 32.6 2. Doct. How the Sabbath is to be sanctified Vers. 8. REmember the Sabbath day to keepe it holy or to sanctifie it In this precept two things are to be considered quid cavendum quid faciendum what is to be taken heed of and what is to be done The things to be avoided upon the Sabbath day are these 1. All corporall worke and labour So Ieremie saith chap. 17.24 Sanctifie the Sabbath so that you doe no worke therein But yet bodily works may bee done upon the Sabbath upon these foure occasions First propter necessitatem for necessity as our Saviour excused his Disciples for pulling the eares of corne being hungry Matth. 12. Secondly propter Ecclesiae utilitatem for the profit of the Church as the Priests did all necessary things that were to bee done in the Temple upon the Sabbath and were blamelesse Thirdly propter proximi utilitatem for the good of our neighbour as our Saviour healed upon the Sabbath one which had a withered hand Matth. 12.12 Fourthly propter Superioris authoritatem because of the authoritie of the Superiour as the Jewes circumcised upon the Sabbath because the Lord so commanded that they should circumcise their males upon the eight day 2. Debemus cavere culpam we must take heed of sinne as the Lord saith by his Prophet I cannot suffer your new Moones nor your Sabbaths Isai. 1.13 and then he giveth this reason vers 15. your hands are full of bloud 3. Debemus cavere negligentiam We must take heed of negligence and idlenesse upon the Lords day as it is said of the Israelites they sate downe to eat and drinke and rose up to play Exod. 34. The things wherein wee must be exercised upon the Lords day are these 1. In faciendis sacrificiis in offering of our sacrifices that as the Jewes offered up their externall sacrifices so Christians now must present unto God their spirituall sacrifices of prayer and thanksgiving as the Prophet David saith Let my prayer be directed in thy sight as incense 2. We must corpus nostrum affligere humble and afflict the body not pamper it upon this day and make as it were our belly our God so the Apostle exhorteth that we would give our bodies a living sacrifice holy and acceptable to God Rom. 12.1 3. Dando eleemosynas in giving of almes as the Apostle saith to doe good and distribute forget not for with such sacrifices God is pleased Heb. 13.16 So Nehemiah adviseth the people Send part unto them for whom none is prepared for this day is holy unto the Lord chap. 8. vers 10. 4. In divinorum exercitiis Wee must bee occupied in divine exercises as our blessed Saviour saith Ioh. 8. He that is of God heareth Gods words for herein consisteth the delight and rest of the soule this is that Sabbatisme or rest which the Apostle speaketh of Heb. 4. There remaineth then a rest to the people of God This pleasant rest of the soule is begun in this life and perfited in the next But before we can attaine to that perfect rest in the Kingdome of God three kinds of rests must goe before 1. Ab inquietudine peccati From the restlesse condition of sinne for as the Prophet saith The wicked are like the raging sea that cannot rest Isa. 57.20 A passionibus carâ—is from the passions of the flesh for the flesh lusteth against the Spirit Galath 5. Ab occupationibus mundi from the troubles and businesses of the world as our blessed Saviour said to Martha thou carest and art troubled about many things Luk. 10.41 Et tunc post hac anima liberè quiescit in Domino and then after all this the soule shall freely enjoy rest in the Lord Sic ferè Thomas in opuscul 3. Places of confutation 1. Cont. Against the Iewes and the Sabbatarians that contend for the Iewish Sabbath FIrst the Jewes doe thus object against the Christians for the perpetuitie and continuance of their Sabbath upon the seventh day 1. Object The morall law is perpetuall but this Commandement for the sanctifying of the seventh day is part of the morall law Ergo. Answ. This Commandement as it is morall continueth still namely that a certaine day should be set apart for the publike service of God yea and further as Chrysostom saith In circulo hebdomadis diem unum integrum segregandum c. That in the compasse of a weeke one whole day should be severed from the rest Hom. 10. in Genes But the ceremoniall part of this precept in the prescript of the seventh day bindeth us not now as the Apostle saith Let no man condemne you c. in respect of an holy day of the new Moone or of the Sabbath c. Coloss. 2.16 Vrsin 2. Object The
lawes which were instituted before Moses are immutable and perpetuall but such was the institution of the Sabbath Answ. The proposition is not true for the fathers before Moses used to offer sacrifices Circumcision was given to Abraham even from the beginning there was a difference betweene cleane and uncleane beasts and yet all these being types and figures of things to come are abrogated by Christ. Simler 3. Object The lawes given before mans fall in the state of his innocencie could bee no types of the Messiah being not yet promised and therefore they doe bind all Adams posteritie such was the sanctifying of the Sabbath Answ. 1. Such lawes the ground whereof was printed in the soule of man in the creation as are all morall precepts are perpetuall but not all in generall given unto Adam as was the prohibition to eat of the tree of life Vrsin 2. But it may be further answered that the Sabbath was not instituted before mans fall for he is held to have fallen upon the sixth day the same day wherein he was created as it is at large handled in that question upon the 3. of Genesis 3. This law of sanctifying the Sabbath in substance remaineth still though the ceremonie of the day be changed 4. Object The keeping of the Sabbath is called an everlasting covenant Exod. 31.16 it is therefore to remaine for ever Answ. 1. So Circumcision is called an everlasting covenant because they were to continue till the comming of the Messiah and so long as the Common-wealth of Israel continued to them it was perpetuall but now their state being dissolved the covenants made with them are expired also Simler 2. It is called everlasting in respect of the signification and substance thereof our rest in Christ and so it remaineth still and shall for ever as the Kingdome of David in the Messiah shall never have end Vrsin 5. Object The reason and cause of the law is immutable namely the memoriall of the creation therefore the law it selfe also and seeing the knowledge of the creation is necessarie so also is the symbole and monument thereof the celebration of the seventh day Answ. 1. The cause or reason of a law being immutable the law it selfe also is immutable if it bee so tied unto the law as that it cannot stand if the law be changed but so is it not here for the creation may as well be remembred upon another day as upon the seventh Vrsin 2. All the sacrifices and ceremonies of the law were symboles and signes of necessary things as Circumcision the paschall Lambe of the Circumcision of the heart and of the Messiah which things remaine still but the symboles are abolished Simler Now then that Christians are not bound unto the Jewish Sabbath it is evident by these reasons 1. By the doctrine of the Apostles Galath 4.10 You observe dayes and moneths times and yeares I am in feare of you lest I have bestowed upon you labour in vaine and by name S. Paul speaking of the Sabbaths saith They were shadowes of things to come but the bodie is in Christ Coloss. 2.16 2. The Apostles by their example shewed that the Jewish Sabbath was determined for they began to keepe the first day of the weeke Act. 20.7 and 1 Cor. 16.2 3. All types and shadowes were but to continue untill the bodie came which was Christ but the Sabbath was one of those shadowes 4. The Sabbath was a note of cognizance and a worke of distinction and difference betweene the Israelites and other people which difference and partition is now taken away in Christ for now there is neither Jew nor Grecian but all are one in Christ Galath 4.28 Ex Vrsin In Gregories time there were Qui die Sabbati aliquid operari prohiberent which did prohibite to doe any worke upon the Sabbath or Saturday whom he refelleth thus Quos quid aliud nisi Antichristi praedicatores dixerim c. whom what else should I call than the preachers of Antichrist who when he commeth shall cause both the Sabbath and the Lords day to be kept without doing any worke for because he shall faine himselfe to die and rise againe hee shall cause the Lords day to be had in reverence and because he shall compell them unto Judaisme he shall likewise command the Sabbath to be kept And thus he concludeth Nos quod de Sabbato scriptum est spiritualiter accipimus c. We spiritually observe that which is written of the Sabbath for the Sabbath signifieth rest Verum autem Sabbatum Redemptorem nostrum habemus and we have our Redeemer and Saviour our true Sabbath 2. Cont. Against the Iewes carnall observing of the Sabbath BEside this that the Jewes would enforce upon us their Sabbath they have another errour in the manner of keeping their Sabbath which they solemnize in taking their ease in eating and drinking and giving themselves over to all pleasure and licentiousnesse for as Burgensis reporteth of them The Jewes thinke they are bound upon every Sabbath to eat thrice that is one dinner and two suppers and in so doing they shall escape the punishment of hell Burgens addition 4. Contra. 1. Thus their forefathers kept an holy day to the golden Calfe in eating and drinking and rising up to play God will not be so served 2. The way to Paradise is a strait and narrow way by many afflictions we must enter into the Kingdome of heaven not eating and drinking and taking our pleasure 3. Augustine saith Quanto melius foeminae eorum lanam facerent quà m in neomeniis saltarent How much better might their women spinne than dance in their new moones Tract 4. in Ioan. 4. Chrysostome also thus proveth that the Sabbath is not â—tii but spiritualis actionis materia not an occasion of idlenesse but of spirituall exercise because the Priests were by the law upon that day to offer double sacrifice but if it were a day of ease Oportebat Sacerdotem omnium maximè otium agere it was meet that the Priest most of all should take his ease then Concion de Lazaro 3. Cont. Of the Iewes superstition in the precise and strict keeping of the Sabbath rest AGaine the Jewes were superstitiously addicted to the corporall rest which they would not breake upon any occasion as our Chronicles doe make mention of a Jew that being fallen into a jakes refused to be taken out thence upon their Sabbath day and the next day being the Lords day the Governour would not suffer him to be pulled out upon that day because it was the Christians Sabbath and so the wilfull Jew there perished Of the like strictnesse were some among the Christians in keeping of the externall rest upon the Lords day therein imitating the Jewes as Gregorie in the fore-cited place writeth how some did forbid any to wash themselves upon the Lords day whom he thus confuteth 1. Si pro luxu animi ac voluptatis quis lavari appetit c. If any man
he before defiled might according to the generall liberty then permitted Deut. 24.1 if there seemed unto him cause after put her away and the reason of this difference may be this he that taketh a wife willingly will not put her away without cause but he that taketh her against his minde never loved her and so upon every occasion would be ready to send her away whether there were cause or not if he were not by Law restrained of his liberty Tostat. qu. 10. QUEST XXIV What was to be done if the fornicatour were not sufficient to pay the dowrie HE shall endow her c. But what if the man which had committed this wrong to a maid were not able to endow her the question is what course was then to be taken 1. If he were a free man and an Hebrew he was to be sold as in the case of theft vers 3. and to serve so many yeeres as might raise this stocke or dowry for the maid but longer than for six yeeres he could not be sold for all Hebrewes were to be set free in the seventh 2. If he were a free Gentile he might be sold for his life or for so many yeeres as sufficed to make up the dowry 3. If he were an Hebrew servant if his master refused to pay so much money as might serve for the dowry then he was to deliver up his servant to be sold over for so many yeeres as might recompence the dowry before the yeere of remission came and if the yeeres which remained were not sufficient he might be sold over againe 4. If he were a stranger or Gentile being a servant then he might be set over to serve his whole life Tostat. quaest 12. QUEST XXV What if the fornicatour refused to take the maid to wife BUt yet further it will be enquired what if the maids father would consent and yet the party will neither take her nor endow her 1. By the Civill lawes if he be a noble person he should be banished that had defloured a virgin if of base condition he should be whipped and if they ravished a maid against her will in that case they were to suffer death By the Canon lawes if one refused to marry her whom he had defiled he was to be throughly whipped and excommunicate and enjoyned penance till he had fully satisfied 2. And though this be omitted in Moses Law yet so much may be inferred and collected by the letter of the Law that as he was necessarily to endow her for the future of the Indicative moode semper inducit dispositionem necessariam doth alwayes imply a necessary disposition so he was of necessity to marry her like as in another case of forcing a maid he was to be compelled to take her to wife and never to put her away Deut. 22.30 Tostat. quaest 11. QUEST XXVI Whether this Law were generall without any exception NOw although this Law be propounded generally if a man entice a maid he was to endow her and marry her yet there were some exceptions to be made 1. For whereas the Israelites were charged to take them wives out of their owne tribe Numb 36. it is evident that if the maid were of another tribe then the man could not take her to wife but because this case was very rare and unusuall seeing the tribes after they were setled in Canaan when these Lawes were to take place dwelt every one apart by themselves and so there was no feare of such unlawfull entercourse and commixtion betweene a man and maid of divers tribes the Law therefore is silent in this point for ad ea qua raro accidunt jura non adaptantur lawes are not applied to those cases which fall out seldome 2. If he were a Gentile and a stranger of another religion which committed this sinne with a maid neither could she in this case bee given him to wife because they were forbidden to make marriages with such Deut. 7.3 And the Israelitish women were to match in their owne tribe and therefore not with strangers 3. If an Hebrew servant had trespassed herein neither could he have the maid to wife whom he had abused for he was first to endow her which a servant could not doe for either he had fold himselfe into servitude because he was poore or was sold by the Magistrate to make satisfaction for some offence which he had committed and therefore being poore he had not wherewithall to endow her and so could not take her to wife 4. Beside if it were the Priests daughter with whom he had wrought this folly she could not become his wife for she was in this case to be burned Levit. 21. And the man likewise by equity of the same Law being guilty of the same offence 5. Yea if the high Priest himselfe had defloured a maid he could not take her to wife because he was forbidden by the Law to marry any polluted or an harlot Levit. 21. vers 14. 6. If also one had defiled a maid neere of his kin being within the degrees of marriage forbidden they were both to suffer death for it Levit. 20. and therefore could not marry together This Law therefore being generally propounded must yet be interpreted and expounded according to other Lawes for they must all be made to agree together Tostat. qu. 12. QUEST XXVII How farre this positive Law against fornication doth binde Christians now ANd as this Law did not hold generally in the old Testament so neither is it now necessary that whosoever hath committed fornication should be compelled to marry the maid so abused 1. For though it were admitted that this Judiciall and positive Law of Moses were in force still yet some exceptions must needs be admitted as if they are to neere of kin for no such marriage can be allowed within the limited degrees As Saint Paul willed the young man that had committed fornication with his fathers wife to be excommunicate for that fact 1 Cor. 5. he was not suffered to marry her Againe if a Christian maid should commit fornication with an Infidell with a Turke Jew or Heretike in this case the rule of the Gospell will not allow marriage for Christians must marry only in the Lord 1 Cor. 7.39 therefore not with those which are blasphemers of God and enemies to true religion and the Apostle saith Be not unequally yoked with Infidels 2 Cor. 6.14 2. But Tostatus bringeth in two other exceptions as if the maid defiled be either a professed Nunne and so devoted to Monasticall and single life or the man entred into orders unto the which the vow of single life is annexed in neither of these cases can saith he marriage be admitted after fornication committed Tostat. quaest 12. Contra. But against both these exceptions I will oppose the holy judgement of the Apostle and touching the first I urge that Apostolicall saying It is better to marrie than to burne 1 Cor. 7.9 If then Nunnes are subject to
also now held to be unlawful In those places objected the word is neshech which signifieth biting usurie which is indeed against the rule of charitie 5. To the poore we are bound to lend freely yea to give them principall and all where their extreme need requireth and so is that place to be understood Thus much I thought necessarie to adde in this place concerning this great and weightie question of usurie wherein if the rules before prescribed were duly observed we should have fewer Usurers and nothing so many or none at all eaten up and devoured of usurie And for a finall resolution herein this I conclude That although all circumstances considered some increase by money may be tolerated yet it were better that no such urgent occasion were giuen And as S. Paul saith concerning rich men that that they should lay up in store a good foundation against the time to come by being rich in good works so it were better for them which have money that they looke for the increase thereof in the next world at the hands of God by using it here to the reliefe and comfort of their poore brethren than to seeke earthly gaine and transitory commodity by it as Leo excellently saith Foenus hoc solum aspicere exercere debemus ut quod hic misericorditer tribuimus à Domino qui multiplicitar in perpetuum mansura retribuat recipere valeamus We must only looke unto and exercise this usurie that what we here bestow mercifully we may receive of the Lord who giveth abundantly and such things as remaine for ever QUEST XLVIII Whether it were lawfull for the Iewes to take usurie of the Gentiles NOw whereas here mention is made only of the poore brother that they should not oppresse him with usurie but it is not determined what they shall doe herein toward the Gentiles therefore elsewhere it is directly expressed that they may lend to a stranger upon usurie Deut. 23 20. 1. Where first the opinion of R. Salomon is confuted who as Lyranus reporteth him thinketh that it was vnlawfull for the Hebrewes to take any usurie yea of the Gentiles for the words of the text are very direct that of strangers they may take 2. Some thinke also that this was permitted unto them for the hardnesse of their heart to take usurie of the Gentiles lest if they had beene restrained of that liberty they might haue oppressed their brethren with usurie Genevens But if this had beene permitted onely for the hardnesse of their heart it had beene in it selfe unlawfull as they were permitted to give their wives a bill of diuorce and so send them away it shall then appeare that it was not only permitted but lawfull for them to take usurie of the Gentiles as is evident by these reasons 1. They are forbidden to lend unto their brethren upon usurie now the Gentiles were not counted their brethren but the Hebrewes only 2. In other like cases the Hebrewes were privileged before the Gentiles as the debts of the Hebrewes were remitted in the seventh yeare so were not the strangers though they were Proselyâ—es and converted to the Jewish faith Deut. 15.3 Of a stranger 〈◊〉 maist require it but that which thou hast with thy brother thine hand shall remit Againe the Hebrew servants were 〈◊〉 goe out free if they would 〈◊〉 the seventh yeere 〈…〉 if they would not yet in the 〈◊〉 yeare of Jubile they wâ—â—e for aâ— liberty Levit. 25.54 But the strangers which were servants were in their possession and inheritâ—â—ce for euer they and their children Levit. 25.45 The like privilege was here concerning the Hebrewes that although they might lawfully take usurie of strangers yet of them they could not Tostatus quaest 16. 3. Neither of all strangers might they take usurie but only of the Canaanites which were ordained to destruction those and against whom they had jus belli right to wage battel they might then as lawfully keepe them under with usurie as use against them the sword Simler Hereupon Ambrose saith Cui jâ—re inferuntur arma huic legitima judicantur usura c. Against whome rightfully wee may beare armour unto him also lawfully may we set usurie c. ubi juâ— belli ibi jus usurae where there was right of making warre there was right of taking usurie 4. But this is the blindnesse and error of the Jewes who thinke that they are warranted by this ancient privilege to take interest of the Christians now 1. For both the time of their privilege is expired Christ having broken downe the wall of partition and made of Jewes and Gentiles all one Tostat. quaest 16. 2. As also wee are not of those Gentiles and nations whom they had right to invade with warre Simler QUEST XLIX What garment must be restored before the Sun set which was taken to pledge and why Vers. 26. IF thou take thy neighbours raâ—ment to pledge c. 1. R. Salomon thus understandeth this text that it is meant of the poore mans day garment which must be restored untill the Sunne set and then it might be fetcht againe until the morning and so restored againe for the use of the day But the text evidently sheweth that this law speaketh of his night garment wherein he lieth or sleepeth 2. Some doe understand it indifferently both of the day and night garment that if it were used in the day it should be restored in the morning and taken againe at night if it served for the night it should be restored in the evening and fetched againe in the morning Lyran. Simler And they presse the literall meaning of the words ghalbo hashemesh usque venire solem till the Sunne come which may be as well understood of the rising as setting But it is evident that this phrase of the comming or entring of the Sunne is used to signifie the setting or going downe of the Sunne as Iudg. 19.17 And in other places and beside the letter of the text only speaketh of the night garment wherein hee sleepeth And if it were his day garment it had bin a trouble to the Creditor to fetch his pledge every evening and to carrie it againe in the morning for the poore debtor hauing but that one garment could not goe and carrie it being naked without it It had beene also an inhumane thing for the debtor to be stripped and left naked in the fight of his Creditor 3. I therefore here rather am of Tostatus judgement that this place is only understood of the night garment the day garment if the poore man had but one could not be taken to pledge at all no more than the upper or nether mil-stone Deut. 24.6 or any other necessarie thing which the poore man lived by but if the debtor had two or more garments then one of them might bee laid to pledge and it needed not to be restored till the debt was paid 4. Cajetanus thinketh that this night garment was delivered every night and restored
West end of the Tabernacle was closed up with boords that there was no entrance in that way 2. He saith that the outward court had obliqua latera uneven sides which he saith was twentie cubits wide at the entrance and but fifteen cubits long on the sides and thirtie cubits wide at the doore of the Tabernacle whither he extendeth it and no further whereas this outward court by Moses description is one hundred cubits long and fiftie cubits broad at each end 3. He addeth further Duo â—â—rii â—â—tertoris latera aequalem habent longitudinem c. That the two sides of the outward court were of equall length with the sides of the inward Tabernacle each of them consisting of twentie pillars on a side whereas it is evident that the sides of the inward Tabernacle were but thirtie cubits long but the sides of the court one hundred long neither had the inward Tabernacle pillars but boords 4. He thinketh that the first ten curtaines and the second sort of haire which were eleven did compasse the Tabernacle and court round about and did not cover it over from side to side and he putteth them together one at the end of another as the first ten which were 28. cubits long make 280. cubits in length Quibus concludebatur interius Tabernaculum wherewith the inward Tabernacle was inclosed the other eleven five of them made 150. cubits being each of them 30. cubits long and the other six made 180. cubits and by the compasse of these curtaines â—ingebatur atrium Tabernaculi the court of the Tabernacle was invironed whereas it is evident chap. 26.13 that the Tabernacle was covered with these curtaines and not compassed onely 5. He further divideth these curtaines and hangeth the outward court round about with the curtaines of haire and the Tabernacle within with the other whereas the text sheweth that the haire curtaines were made to cover the other c. 26.9 And many other things Augustine mistaketh in the description of the Tabernacle and falleth into that inconvenience which he himselfe feared saying Quod sequitur ita est ad intelligendum difficile ut verâ—or nâ— id exponendo fiet obscurius That which followeth is so hard to be understood that I feare it will be made more obscure in the opening of it QUEST XXVI Whether every part of the Tabernacle had a spirituall signification NOw for the mysticall application of the whole fabricke and frame of the Tabernacle 1. Some there are that thinke that every part thereof had some speciall signification and accordingly doe give a mysticall and typicall sense of every ceremonie and circumstance belonging unto it Thus Beda Augustine Rupertus with other draw every thing in the old Testament to bee a type and figure 2. Others are of opinion that every part had a speciall signification Sed non omnia possumus investigare But wee cannot finde out every thing Simlerus But I rather approve Calvins judgement that we must not be so scrupulous in exacting every part as to thinke Quod nihil sit in signâ— externo cui non respondeat veritas That there is nothing in the outward signe and shadow to the which some veritie is not answerable Tostatus also therein concurreth whose opinion is that although totus status fuit figuralis the whole state in generall of that people was figurative yet it was not in particular for they had many ceremonies which were made to attend as handmaids upon the externall service of the Tabernacle which were not ordained for any speciall signification And therefore as Simlerus well saith Satis est si corpus in umbris suit 〈◊〉 It is sufficient if we have the bodie and substance shadowed forth though we cannot finde out every particular So also Iunius Singula non sunt rapiendâ— c. Every thing must not be forced to a typicall signification Nugaâ— agit quisquis hoc nititur He doth but trifle that goeth about this in Analys QUEST XXVII The spirituall use of the whole Tabernacle and the parts thereof THus then the Tabernacle may be spiritually applied first in generall then in particular In the generall application 1. We understand by the three parts and divisions thereof the orders and degrees of the Church first the whole companie of the faithfull and beleevers as the people were admitted into the outwart court secondly the calling of the Ministers of the Gospell of the Apostles Prophets Evangelists Pastors Doctors as there entred none into the holy place but the Priests thirdly as none had accesse into the most holy place but the high Priest so in him is represented our high Priest Christ Jesus who onely made a way for us by the vaile of his flesh into heaven 2. Hereby are shadowed forth three degrees of the Church By the court where the Altar of burnt offering was the Church under the old Testament is signified which had the sacrifices of beasts By the holy place where the candlesticke was set and the table of shew-bread is set forth the Church of Christ militant here in earth which is nourished by the word of God and the Sacraments By the most holy place is shadowed forth the Kingdome of heaven where we shall enjoy the sight and presence of the Angels 3. Here appeareth the difference betweene the old and new Testament for as there was a vaile hung before the most holy place so while the Tabernacle stood the way was not manifested unto the Kingdome of God but this vaile was rent asunder in the passion of Christ and so our Saviour hath broken downe the partition wall both betweene God and us and betweene the Jewes and the Gentiles 4. By these three divers places in the Tabernacle the one still exceeding and surpassing the other wee learne that there are divers degrees of knowledge iâ— Christian profession First wee must bee initiate in the faith of Jesus as the Altar stood in the outward court whither they first entred then as in the Sanctuarie they had the candlesticke and table of shew-bread so they which profit and goe forward in Christian knowledge receive greater illumination and spirituall nourishment till we be admitted unto the full fruition of everlasting life which is insinuated by the most holy place Borrhaius 5. And generally as the vessels of the Tabernacle were made of pure gold so we are taught that our hearts should be pure and cleane when we come before God Simler Now in particular this use may be made of the parts of the Tabernacle 1. The foure coverings of the Tabernacle doe shew the divers gifts and graces which God bestoweth upon his Church beside the covering of rams and badgers skins doe signifie the sure defence and protection of the Church under Christ Jesus the coupling of them together by loops and taches expresse the spirituall conjunction of the Church by love 2. The boords of the Tabernacle doe shadow forth the Apostles which are as pillars of the Church but Christ God and man is the
the Romane Church teacheth doctrines contrarie to faith there it may worthily bee left 4. And will they have us to follow them in manners also The Pope and his Cardinals no marvell give such good example of life that it is pitie that they are not imitated They that know Rome and the generall prophanesse and licentious living there though never so much addicted to the Popish religion I think would be ashamed to follow their conversation 5. This ramme signifieth Christ by whose blood only we are purged our eares hands and all other parts sanctified of whom the Prophet speaketh Isai. 50.4 He will waken mine eare as the learned it is blaspemie therefore to applie it to Peter he sanctifieth not the eare Christ indeed healed the eare which Peter cut off I hope they will not say that Peters bloud doth sanctifie them 6. Oleaster giveth a better sense of this place Nihil aliud hujusmodi sanguinis respersione adumbrari video quam Sacerdotum punitionem c. I see nothing else shadowed forth by this sprinkling of bloud than the punishment of the Priests Si negligentiores in audiendis ejus mandatis c. If they should be negligent in hearing Gods Commandements and in the executing of their ministery c. Let the Pope and popelings therefore looke unto it that they smart not for it one day in neglecting Gods Commandements in respect of their owne traditions 4. Controv. Of the elevation of the host and of the signe of the crosse Sa. Vers. 24. THou shalt shake them to and fro The Latine text readeth Thou shalt sanctifie them elevating or lifting them up Whereupon Sa in his annotations would ground the elevation of the host in the Sacrament and Lyranus and Tostatus observe that the Priest shaking them to and fro and lifting them up and downe in this motion made as it were a signe of the crosse in the aire Contra. 1. Who taught them to borrow their ceremonies from the figures and types of the Law If such rites as shadowed forth Christ be still to be used to what end died Christ The Jewes that thinke Christ not yet to be come have some colour in retaining their legall ceremonies but seeing Christians doe beleeve that Christ the body and substance of the Law is come in him all those shadowes are determined 2. Neither was it yet revealed unto them how Christ should suffer and whereon hee should bee offered therefore it is not like that the moving of those things up and downe and to and fro had any such signification 3. Neither was the crosse of Christ of that fashion that as much should be left above the crossing in the head as under it in the feet so that the upright peece should be crossed in the middest after which similitude this motion of the Priests hands seemed to be up and downe and then sidewayes to and fro 5. Controv. Against the burying of Bishops in their Pontificials Vers. 29. ANd the holy garments which are Aarons shall be his sonnes after him It was not the fashion then among the Hebrewes as it is now among the Romanists for their high Priest to be buried in his priestly robes as now their Bishops are intombed in their pontificials Lippoman one of their owne Writers giveth this note hereupon Lest any should say Aaron shall use the pontificall vestures all his life time and when he dieth ipse eisdem indutus tumulabitur he shall be buried in them c. He seemeth closely to glance at that superstitious use practised among them Simlerus ghesseth well at the cause of this ridiculous usage I cannot tell saith he why they should doe so nisi fortè ut mortui fungantur munere suo quod vivi nunquam fecêre unlesse it be that they might exercise their function when they are dead which they never did being alive 6. Controv. Of the lawfulnesse of Ministers marriage and the legitimation of their children Vers. 29. SHall be his sonnes after him c. Tostatus here thus noteth that because in the old Testament the Priests had wives the sonnes succeeded their fathers as others did in civill principalities but now in the new Testament sacerdotes non habent uxores the Priests have no wives and therefore their sonnes succeed them not because they have no sonnes and if they have sometime sonnes illegitimi sunt they are illegitimate c. Tostat. qu. 16. Contra. 1. If the Priests of the Law had their wives of whom was exacted a greater legall purity in outward observations than now why should the Ministers of the new Testament be restrained in the times of the Gospell which hath given us liberty that were in bondage under the Law 2. Then the sonnes succeeded the fathers in the priesthood both because the tribes were distinguished and their families and kinreds divided that Christs line of Iudah might be continued and then the service of the Tabernacle consisting chiefly in externall observations required no such exactnesse but that the sonne might be fit to succeed his father in the priesthood especially God giving an extraordinary blessing unto that lineal succession but now it is not fit that children should alwayes succeed their fathers because the Gospell requireth a greater sufficiencie and the childe is not alwayes heire of his fathers gifts but where the sonne is endued with sufficient parts to take upon him his fathers charge there is no reason why he should be barred We see in these dayes that divers learned men Ministers and Professors under the Gospell have left behind them their sonnes men of worthy parts as Iosias Simlerus had a sonne of the same name who writ the Dedicatory Epistle to his fathers learned Commentaries upon Exodus David Pareus that learned man hath likewise his sonne Philip Pareus who hath written of Logike Kicherman the Author of his Logike and politike Systemata succeeded his father in Gymnasio patrio in his fathers schoole And divers such beside might be named 3. And doth he thinke indeed that the sonnes of Priests are illegitimate and unfit to succeed their fathers What thinketh he of divers Popes that were Priest sonnes as Bonifacius the first Felix the third Agapetus the first Sylvester Theodorus Hadrianus Benedict the 8. Iohn the 12. all which were the sonnes of Priests and Gratian addeth further Quà m plures etiam alii inveniuntur de sacerdotibus nati and divers beside are found to have beene borne of Priests 4. Indeed they which have sonnes and are not married which is no rare thing in the Popish Clergy doe leave an illegitimate seed behind them but such as are borne in lawfull matrimony are an holy seed of what calling soever their parents be for both marriage among all men is honourable Hebr. 13.4 and so consequently among Ministers and their children are holy 1 Cor. 7.14 They therefore that condemne their marriage and make their children illegitimate and so unholy doe contradict the holy Apostle and in a manner give him the
tenth part which was no great matter for them to doe Oleaster giveth this reason why the Lord would see all the males thrice in the yeere quia pater cupit filios videre c. because a father desireth to see his children often which are nursed in another place Like as now then in England foure times in a yeere many come up two hundred miles to the Termes two whereof fall out neerer together the Summer Termes than the Jewes two feasts of the Pasch and Pentecost So they might with more ease come up thrice not much above halfe that way 8. But yet the ascending of the males thrice every yeere must be understood with some limitations and conditions 1. Cessante infirmitate if they were not letted and hindred by sicknesse for they were not to be carried up they must goe up of themselves Oleast 2. Non obligabat tempore suspecti belli It did not binde when there was any suspicion of warre Cajetan If there were no danger at their setting forward they were to feare no danger till they returned upon Gods promise but if the enemies were at their gates they were to intermit the feast yea if it were the Sabbath for their owne safegard And these promises must be understood with a condition if they did keepe the Law of God their enemies should have no power or desire to invade them Simler Vers. 25. Thou shalt not offer the bloud c. These two verses the 25 26. are the same with vers 18 19. chap. 23. therefore to that place I referre the Reader where the 41 42 43. questions doe fully explaine the sense and meaning of these verses that it is not needfull to make rehearsall of the same things here QUEST XLVI Whether Moses were twice or thrice forty dayes in the mount with God Vers. 28. HE was there with the Lord forty dayes c. 1. Some thinke that Moses was thrice forty dayes with the Lord because there is thrice mention made of Moses being with the Lord forty dayes in the mount Deut. 9. vers 9 18 25. And thus they cast the time that Moses went up the third day of the third moneth which answereth to our May and that he came downe the 17. of June and on the 18. day was the golden calfe burnt on the 19. day he went up the second time and in the beginning of August he was called up the third time for to receive the second tables and so he came downe about the tenth day of September which was the day of reconciliation Borrh. Contra. 1. There is indeed mention made Deut. 9. thrice of Moses being with the Lord forty dayes and forty nights but vers 29. there is a repetition only of his second being with the Lord which Moses spake of before vers 18. for otherwise if as often as this is mentioned so many forty dayes Moses should have beene with the Lord he must have beene with him not only thrice but foure times forty dayes because Deut. 10.10 the next chapter following Moses againe saith I tarried in the mount as at the first time forty dayes and forty nights Tostat. cap. 33. qu. 3. 2. It is not like that Moses at his first comming downe stayed but one day with the people for in so short a time Moses could not remove the Tabernacle without the campe and cause the people to put off their best rayment which things were done before his second going up unto God chap. 33.5 to vers 12. 3. And it is not like the Lord being already reconciled to his people whereof the writing of the tables the second time was a signe that Moses came downe against the day of reconciliation to that end to reconcile the people unto God 2. Wherefore Moses was not thrice forty dayes with the Lord in the mount but onely twice which make 80. not 120. dayes Gregoris giveth this reason Moses ut legem percipere mereretur bis quadragintà dies jejunavit Moses that he might be thought worthy to receive the Law fasted twice forty dayes c. The cause of Moses fasting was to be prepared to receive the Law Hoc jejunium eodem quò prius pertinere simus ad confirmationem legis foederis This fasting of Moses we know was to the same end to confirme the Law and the covenant Gallas Seeing then Moses received the Law but twice and he was called up to that end to receive the tables of the Law it must needs follow that he was but twice forty dayes with God in the mount So Helias likewise fasted forty dayes qui legis instaurandae Minister fuit which was the Minister of restoring the Law and our blessed Saviour fasted forty dayes to deliver the new Law of the Gospell therefore as Cajetane also noteth Hoc fuit secundum jejunium c. this was the second not the third fast of Moses when he went up to receive the second tables QUEST XLVII Of the shining of Moses face Vers. 29. MOses wist not that the skin of his face shone bright c. 1. The Latine Interpreter readeth Moses knew not quod cornuta esset facies that his face was horny whereupon grew the common errour that Moses is usually pictured with hornes And the Jewes deride the Christians because they picture Moses with hornes more like a Devill than a man this errour ariseth by mistaking of the word keren which signifieth a horne but karan to shine which is the word here used 2. Some take upon them to justifie the Latine translation Quod emitteret radios tanquam cornua Because Moses face streamed forth beames like as hornes Tostat. quaest 24. Lyran. Sicut radii á Solo derivati cornu speciem prase ferunt Like as the beames of the Sunne doe cast abroad like unto hornes Lippoman But I rather approve here Cajetanes judgement Nihil cornutum ad literam significatur According to the letter there is nothing that hath the signification of an horne but rather that Moses face did shine bright So also Thomas quod melius dicitur it is better said that his face was shining than hornie 3. Tostatus maketh mention of a certaine ignorant Rabbin that saith Moses countenance is said to be horny because it was so dried up with this forty dayes fast that nothing but the skin was left upon the bones which did sticke out ut acuta velut cornua viderentur that they seemed to be sharpe as hornes But this is affirmed without any wit or reason for Moses neither eating or drinking the space of forty dayes and forty nights was preserved miraculously by God for naturally a man cannot live without meat and drinke above fifteene dayes then the Lord by the same power was able to keepe Moses body without any decay or diminution at all 4. Wherefore the meaning of this place is that Moses face shined as the Chalde paraphrast The brightnesse of his face was multiplied the Septuagint interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his
Then there is declared how forward they were in offering both what was brought not only gold and silver and precious stones but other things of lesse price as rams skins badgers skins and by whom they were offered by the men women and Princes to vers 30. 3. Then the institution of the workmen is expressed 1. Who they were 2. What gifts they were indued with 3. To what end not only to worke themselves but to teach others vers 35. 2. The divers readings Vers. 22. Hookes or buttons earings rings and studded girdles I. better than rings and chaines B. or rings and bracelets G.L.S.C. or rings and aprons A. the ornaments of the nether parts it is not like they offered such the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chumaz which Iunius interpreteth cingula◠bullatas studded girdles here and Numb 31.50 Vers. 34. Both him and Aholiab c. that is God hath called both him and Aholiab Iun. So also the vulgar Latine putteth it in the accusative likewise A.P. better than in the nominative as V.B.G.S.C. For so it hath no grammaticall construction with the precedent sentence 3. The questions discussed QUEST I. Why the precept of keeping the Sabbath is so often inculcate Vers. 1. IT shall be unto you the holy Sabbath of rest unto the Lord. 1. Cajetane thinketh that this is the reason why the precept of the Sabbath is here iterated because Moses propositurus ceremonialia being to propound ceremoniall Lawes beginneth with the chiefest of them which is concerning the Sabbath But the preamble vers 1. These are the words which the Lord hath commanded that ye should doe them sheweth that Moses speaketh not only of ceremoniall but morall duties also which were to be done and performed by them Marbach 2. But there are two reasons of this repetition one lest they might thinke that they might intermit the rest of the Sabbath because of the workes of the Sanctuary for the which reason this precept was urged before chap. 31. Iun. Marbach Pelarg. 3. The other reason is because this precept religionis caput totum Dei cultum continet c. doth in a manner containe the head of religion and the whole worship of God because upon the Sabbath they were taught their whole duty toward God therefore the neglect thereof would tend to the ruine and decay of all religion Gallas Simler 4. And this precept is so often inculcate to admonish us Primo omnium Dei regnum quarendum esse That first of all we must seeke the kingdome of God Osiander QUEST II. Whether it were simply forbidden the Israelites to kindle fire upon the Sabbath Vers. 3. YOu shall kindle no fire thorowout all your habitations c. 1. The Hebrewes were so strict in keeping the very letter of this Law that they thought it not lawfull to strike fire out of a stone or iron nor to light a candle but for the sicke nor to put out a fire and if they made a fire to warme them by they were not to kindle it with bellowes but with reed Oleaster And therefore the Jewes used to hire Christians to make their fires upon the Lords day Lippomnn But this their superstition was convinced by their owne practice in the Tabernacle where the Priests did keepe fire on the Lords day upon the Altar which was never to goe out 2. Some of our owne Writers thinke that by this they were forbidden to make a fire ad calefaciendum to warme them by And therefore the man that gathered stickes upon the Sabbath day was stoned to death Gallas But seeing the Sabbath was made for man that is for his good not for his hurt there was no doubt but in extremity of cold for the preservation of their health it was lawfull for them to warme them at the fire the man was put to death for gathering stickes not for kindling of a fire and he did it with an high hand that is of an obstinate minde as may be gathered Numb 15.30 3. Some thinke that only such kindling of fire is forbidden ex quo lucrum sperari posset whereof they made gaine as in furnaces and forges Vatab. But the words are generall that not only in their shops and forges but thorowout all their habitations they should not kindle a fire 4. Therefore I preferre rather Cajetanes opinion that it is not simply forbidden to kindle a fire but relativè ad coquendum with relation to the seething and dressing of their meat which asked much businesse and great preparation they were to prepare their meat the day before Exod. 16.23 which shewed a difference betweene the Sabbath and other festivall dayes wherein it was lawfull for them to dresse their meat as in the Pasch chap. 12.16 5. R. Abraham Aben Ezra did hold it lawfull to kindle a fire upon the Lords day to warme them by though not to dresse their meat whereupon the other Rabbines would have pronounced him an Heretike and they writ a booke against him under the name of the Sabbath as though the Sabbath it selfe had spoken against him But as herein Aben Ezra did hit upon the meaning of the Law yet he was deceived in another point that though it were not lawfull to kindle a fire upon the Sabbath from the rising of the Sunne to the setting thereof yet they might doe it in the night before But they used in the account of their feasts to begin from the evening before as they began the feast of unleavened bread upon the 14. day at even Exod. 16.18 They observed then their feasts according to the naturall day which contained both the day and the night not after the artificiall from Sunne to Sunne Tostat. qu. 1. 6. This precept of not kindling a fire upon the Sabbath must be understood extra casum necessitatis beside the case of necessity Marbach For otherwise to kindle a fire to dresse meat rather than to starve and to comfort the sicke was not forbidden 7. It is added thorowout their habitations that is their private dwellings for otherwise in the Tabernacle they did kindle a fire and doe other bodily workes which concerned the service of God Tostat. quaest 1. QUEST III. Why the Lord would have his Temple built sumptuously Vers. 5. LEt him bring an offering to the Lord gold silver c. 1. Moses to shew his faithfulnesse in executing Gods commandement neither adding thereto nor taking any thing therefrom repeateth in these chapters this and the rest following almost the same things verbatim which were prescribed before to be made concerning the Tabernacle chap. 25 26 27 28. Gallas And therefore the Reader is to be referred to the large treatises and questions there handled if he desireth in any thing to be satisfied 2. The people then had both silver and gold and other jewels which they brought out of Egypt with them neither had they bestowed all upon the golden Calfe 3. It so seemed good unto God that his Tabernacle should be builded sumptuously
not lawfull for a Christian to sweare upon the Turkes Alcaron or Mahomets thigh nor for a Turke himselfe 30. qu. VVhy three feasts are onely named wherein they had more 31. qu. Of the feast of the Passeover 32. qu. VVhy Pentecost is called the feast of the first fruits 33. qu. How the feast of Tabernacles is said to bee in the end of the yeare 34. qu. VVhich were the three feasts wherein they were to appeare before the Lord. 35. qu. VVho were bound to appeare before the Lord whether their servants 36. qu. To what end the people were commanded to meet together 37. qu. Why the people were not to appeare emptie before the Lord. 38. qu. In what place they appeared before the Lord while the Arke and Tabernacle were asunder 39. qu. VVhat sacrifice here is commanded not to be eaten with unleavened bread 40. qu. When the Passeover was to be killed 41. qu. Wherefore they were to eat onely unleavened bread in the Passeover 42. qu. VVhat first fruits are here mentioned in this law 43. qu. VVhat it is to seeth a kid in the mothers milke 44. qu. VVho is understood here to be this Angell 45. qu. VVhy in this place the prohibition of Idolatrie is inserted 46. qu. VVhat manner of promises are here made and why 47. qu. VVhat is understood by the hornets 48. qu. VVhy God did cast out the Canaanites all at once before the Israelites 49. qu. Of the bounds and limits of the land of promise 50. qu. Whether it be lawfull to make a league with nations which are enemies to true religion 51. qu. What it is to sinne against God Questions upon the foure and twentieth Chapter 1. QUest Whether this Chapter bee transposed in part or in whole 2. qu. What these seventie Elders were 3. qu. Why Moses went up into the mount alone 4. qu. VVhether all the people in generall were assembled 5. qu. Why the Lord requireth the peoples consent to his lawes 6. qu. What lawes they were which Moses wrote in a booke 7. qu. Whether Moses rose up the next morning 8. qu. Whether there were twelve pillars beside the Altar 9. qu. Whether the names of the tribes were written in these stones 10. qu. Whether the tribe of Levi were here reckoned among the twelve tribes 11. qu. VVho were these young men which sacrificed 12. qu. Why they offered no offerings 13. qu. In what sense the Prophet Amos saith They offered no sacrifices 14. qu. Of the number of the sacrifices here used 15. qu. How this place agreeth with that Hebr. 9.19 16. qu. VVhat is understood by the sprinkling of the bloud 17. qu. What is meant by the dividing of the bloud into two parts 18. qu. Whether all the people were besprinkled with the bloud 19. qu. VVhen Moses and Aaron with the rest went up 20. qu. Wherefore those went up with Moses 21. qu. How they are said to have seene God 22. qu. Wherein the place under Gods feet is said to be like to Saphir 23. qu. In what sense the Lord is said not to lay his hand and upon whom 24. qu. Why they are said to eat and drinke 25. qu. Whether this were a new Commandement or the other mentioned vers 1 2. repeated 26. qu. What is signified by Moses going up to the mountaine 27. qu. Of the tables of stone whereof they were made and wherefore given 28. qu. Why Joshua went up with Moses 29. qu. What became of Joshua after Moses left him 30. qu. Wherefore Moses left Aaron and Hur in his place 31. qu. How the cloud covered the mountaine and what it signified 32. qu. How the Lord appeared in fire and of the meaning thereof 33. qu. Whether the six dayes before mentioned were part of the fortie dayes 34. qu. Wherefore Moses fasted fortie dayes and fortie nights 35. qu. What Moses did in the mount those fortie dayes and fortie nights Questions upon the five and twentieth Chapter 1. QUest Of the diversitie of ceremonies and the reason of the institution thereof 2. qu. What time Moses erected the Tabernacle whether before the receiving of the tables of the Law or after 3. qu. Why these oblations are called terumah an heave offering 4. qu. VVhy the Lord saith Receive an offering for me 5. qu. VVhether this free offering was the same which was imposed upon them afterward chap. 38.26 6. qu. Of the blew purple and skarlet colour 7. qu. VVhat shesh was which the most doe translate silke 8. qu. VVhether they used badgers skins 9. qu. VVhat kinde of wood the wood Shittim was 10. qu. VVhence they had their Shittim wood 11. qu. VVhy no iron was used in the Tabernacle 12. qu. To what uses these things served which were offered 13. qu. Of the use of the oyle and spices 14. qu. Of the mysticall and morall application of these divers oblations 15. qu. Of the signification of the Sanctuarie and wherefore it was ordained 16. qu. How the Lord is said to dwell in the Sanctuarie 17. qu. VVhether Moses saw a patterne of the Tabernacle in the mount 18. qu. Of the excellencie and dignitie of the Arke and why it was made 19. qu. Of the bignesse of the Arke and how the cubit is to be taken here 20. qu. VVhether the rings and barres were in the length or breadth of the Arke 21. qu. Whether any thing were in the Arke beside the tables of stone 22. qu. Of the spirituall and mysticall signification of the Arke 23. qu. Of the covering of the Arke what fashion it was of whether it covered the Arke or hung over 24. qu. Of the signification of this word Cherub 25. qu. VVhat forme and fashion these Cherubims were of 26. qu. VVhy they are called Cherubim and Seraphim 27. qu. On which side of the Arke the Cherubs were placed 28. qu. VVhether the Cherubims stood upon the ground or upon the Mercie seat 29. qu. The difference betweene the Cherubims which Moses made and those which Salomon set up 30. qu. Of the places where the Lord used to speake with Moses 31. qu. VVhether God himselfe or an Angell spake from the Mercie seat 32. qu. Of the spirituall signification of the propitiatorie 33. qu. Of the matter whereof the table was made 34. qu. Of the forme and fashion of the table 35. qu. Of the placing of the two crownes and the border of the table 36. qu. How the table of shew-bread was carried 37. qu. Of the dishes and cups belonging to the table the use and number of them 38. qu. Of the foure kinds of vessels in particular which served for the table 39. qu. VVhy it was called the shew bread or face bread 40. qu. Of the order and quantitie of these lâ—aves 41. qu. Of the mysticall signification of the table of shew bread 42. qu. Of the forme and fashion of the candlesticke 43. qu. Of the place where the candlesticke stood 44. qu. Whether the candlesticke were made to Moses hand 45. qu. Of the
cum caeter B.G.V. G.I.V. B.A.P. 2 King 3. Iudith 7.23 Ioseph lib. 3. bell Iudaic. cap. 12. Laert. lib. 1. c. 1. Ioan. Leo in descriptione Africa lib. 1. cap. 27. Plutarch in Lycurg Psal â—â— 34 Deut. â— 5 Aristot. lib. 8. cap. 14. Ierem. 26.14.15 Prâ—cop in cap. â—7 Exod. Lib. de cura mortuorum c. 5. â—â—pert lib. 3. 〈…〉 Rupert lib. 3. cap. 20. Ioseph lib. 3. antiq Iudâ—â— cap. 3. Lib. 3. in Exod. cap. 19. I.C. I. V. cum caeter I.B.G. cum caeter I. I.G.B. Lâ—ran in 2. Exod. August quast 67. in Exod. Quast 68. in Exod. Lib. 3. in Exod. cap. 22. Ecclesiastic cap. 7.6 Deut. 26.19 Other properties requisite in Magistrates Chrysost. serm de Evang. nuptia facta sunt 1. Cor. 7.5 Super Math. cap. 7. A defence of Queene Elizabeths government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 6 Luke 14.14 Menideâ—uâ— Ex histor Nicolaâ— de mâ—rib Gentiaâ— A 9. â— Cor. 11. â— Ex Aâ—lii Donati praefâ—t in Terâ—ntium Oenopides so distinguisheth the bookes of the learned and unlearned Lima nunquam pulchriâ—r appareâ— quà m cum plena est Heb. 5.4 a Exod. 2.12 b Exod. 18.14 c Deut. 16.19 d Ibid. Exod. 1â— Hieron epitaph Paule 2. Cor. 12.14 Bernard de considerat lib. 3. Deut. 34.5 Ambr. de Cain Abel lib. 1. cap. 2. I. B.G.A. B. cum cat I. â— B.G. cum cater V.I.A.P. August quest 70. in Exod. 5. Sam. 8.7 Rupert lib. 3. in Exod. cap. 24. Whether our Saviour with his Disciples and the Iewes kept the Passeover together Synops. controv 13. qu. 4. Rupert lib. 3. in â—â—od cap. 28. Tostatus his reasons answered Rupert lib. 3. in Exod. cap. 28. Gregor 6. moral cap. 27. Thom. in Epist. ad Hebraeos cap. 12. lâ— 4. Lyranus deserded against Buâ—gens and Tostat. Chrysost. in Epist. ad Hebraos hom 32. Thom. in Epist. ad Hebraeos cap. 12. lâ— 4. Gregories opinion concerning the apparition and minystrie of Angels examined How Christ was the mediatour of the old Testament That place expounded Heb. 2.2 how the word and the law was spoken by Angels I.G.B. I.A.P.L. B.G.L. I.V.A. The difference of filiall and servile feare â—yrâ—l conera Iulian. l b. 8. Heresies concerning the Trinity 〈◊〉 the fiâ—st mandenâ— Of diversâ— kindes of faith James 2.19 Synops. pap pag. 879. Divers reasons shewing that justifying faith iâ— not commanded or contained in the Morall law Of the starres Of the Beasts Of Fishes Whether the waters be under or above the earth See more of this question Synops. pap pag. 400. Of oathes made to enemies Of oathes made to theeves Of unlawfull oathes Objections answered made in defences of swearing by Saints Lib. de artâ— amandi The difference betweene the Sabbath of the Jewes and Christians Chrysost. in serm ad popul Antioch pro gratiarum actione Thom. 1.2 q. 100. art 7. ad 2. distinct 37. art 2. q. 1. ad 3. Reconcil Upon what occasion some works are allowed to be done upon the Lords day Divers kinds of rests in the soule Gregor 〈◊〉 registrâ— lib. 11. Epist. â— Chrysost. concion de Lazaro Reconcil Thom. in opuscul Whether Naboth did well in not yeelding his vineyard to the Kings desire What it is to call the brother Racha It is proved lawfull by the Word of God for Christians to wage battell The conditions required in lawfull warre August in lib. de 10. chord cap. 9. Of slandering Of railing Of whispering and tale bearing Of flattery Of lying Confession of the truth To interpret things in the best part The difference of good and bad suspition A lye in the case is to be admitted Reasons shewing the last precept of coveting to be one and not two Of the degrees to be considered in sinne Difference betweene the full assent of the will and an inclination only The divers kindes of concupiscence Of the ceremoniall law Of the judiciall law How the Morall law bindeth How the law is possible to bee kept in the regenerate How it is impossible to be kept in the regenerate Difference betweene the sinnes of the regenerate and unregenerate Of the true end and use of the law a Juel defens Apolog. pag. 59. a Juel defens Apolog. pag. 59. a Juel defens Apolog. pag. 59. a Juel defens Apolog. pag. 59. How God himselfe neither can not will dispense with his owne law It is not in mans power to dispense with the Morall law though God may dispense A strange example of Gods judgement shewed upon three excessive drinkers in little Eason in Essex the 27. of December last Reconcil Of two kindes of high places Three kindes of wayes is the soule joyned to the body R. Parkes his strong positions of comprehending the Godhead Apolog. pag. 204.20 I. A. P. I.B.G. cum caeter I.V.A. I. I.A. I.A. I.B.V.G. Oblation of incense a meere ceremony of the old Law and therefore cannot be retained under the Gospell Moses Judicials rather to be imitated than any other humane constitutions What was to â—e done if a â—an should fall into the pit The oriâ—â—nall and beginning of Sanctuaries How Sanctuaries should be moderated I. I.L.C. I.C.S. I.V. A. V.I.A.P.B. Thom. 1.2 q. 105. art 2. ad Cod lib. 4. tit 34. leg 1. Cod. lib. 4. tit 34. c. 10. Diocletian Cod. lib. 4. tit 34. c. 11. Ibid. leg 7. Cod. lib. 4. tit 34 c. 3. Thom. 1.2 qu. 105. art 2. ad 3. The keeper in trust is not to answer for casualties Cod. lib. 4. tit 23. leg 1. Diocletiâ—â— Cod. lib. 4. tit 23. leg 1. 1.2 q. 105. art 2. ad 4. Cod. lib. 4. tit 23. d. 4. Institut de public judit § secundo Extra de adulter in capit perveâ—iâ—â— * qu. 8. in 7. â— p. 7â— Objections made in the excuse of witches answered Cod. lib. 9. tit 1â— leg 4. 2 King 1. Caus. 26. q. 5. c. 18. Caus. 26. q. 7. c. 15. Caus. 26. q. 2. c. 6. Ibid. c. 7. Ibid. q. 5. c. 4. Caus. 26. q. 5. c. 3. Reasons shewing the equity of this law against witches 4 D. 34. ad 3. in Ser. Cod. 〈◊〉 9. 〈◊〉 18. leg 2. Ibid. leg 3. Ibid. leg â— 2.2 q. 154. 〈◊〉 12. ad 4. Lib. 3. 〈◊〉 c. ◠〈◊〉 lib. de exhortat Martyr c. 5. cited in the Decrees Caus. 23. q. 5. c. 32. Epistol 40. ad Vincentâ—um cited C. 23. q. 4. c. 41. Plat. lib. â—5 de legib August in Psal. 36. cited C. 14. qu. 3. c. 1 sess 10. sub Leon. 10. a Cod. lib. 3. tit 32. log 12. super verb. centesimae b Lib. 7. tit 5â— leg 2. c Lib. 4. tit 32. leg 26. super verb. tertium d Ibid. e Lib. 6. tit 34. leg 1. super haeredes f Cod. lib. 3. tit 32. leg 12. in verb. centesimae g Concil Laodicen c. 5. Cod. lib. 7. tit 47. leg 1. super verb. cum prâ— eo c. Hom. 38. super Matth. Chrysost. ibid cited Decret 88. c. 11. Lib. de Tobiae C.
the owner is to die when his ox goareth any to death 66. qu. VVhether the owner might redeeme his life with money 67. qu. VVhat servants this law meaneth Hebrewes or strangers 68. qu. VVhy a certaine summe of money is set for all servants 69. qu. VVhat kinde of welles this law meaneth where and by whom digged 70. qu. How the live and dead ox are to be divided where they were not of equall value Questions upon the two and twentieth Chapter 1. QUest Of the divers kinds of theft 2. qu. VVhy five oxen are restored for one and for a stollen sheepe but foure 3. qu. Of the divers punishment of theft and whether it may be capitall 4. qu. VVhy the theefe breaking up might be killed 5. qu. How it is made lawfull for a private man to kill a theefe 6. qu. After what manner the theefe was to be sold. 7. qu. VVhy the theefe is onely punished double with whom the thing stollen is found 8. qu. How man is to make recompence of the best of his ground 9. qu. Of the breaking out of fire and the damages thereby 10. qu. VVhy the keeper of things in trust is not to make good that which is lost 11. qu. How the fraud in the keeper of trust was to be found out and punished 12. qu. VVhat is to be done with things that are found 13. qu. How this law of committing things to trust differeâ—h from the former 14. qu. How the cause of theft differeth from other casualties in matters of trust 15. qu. VVhether it were reasonable that the matter should be put upon the parties oath 16. qu. VVhat was to bee done if the thing kept in trust were devoured of some wilde beast 17. qu. Of the law of borrowing and lending when the thing lent is to be made good when not 18. q. Why such a strait law is made for the borrower 19. qu. Why the hirer is not to make good the thing hired as when it is borrowed 20. qu. Whether the fornicator by this law is sufficiently punished 21. qu. Why the woman committing fornication bee not as well punished by the law 22. qu. What kinde of dowrie this law speaketh of 23. qu. How this law differeth from that Deut. 22.29 24. qu. What was to be done if the fornicator were not sufficient to pay the dowrie 25. qu. What if the fornicator refused to take the maid to wife 26. qu. Whether this law were generall without any exception 27. qu. How farre this positive law against fornication doth binde Christians now 28. qu. Why the law doth require the consent of the father to such mariages 29. qu. Why next to the law of fornication followeth the law against witchcraft 30. qu. What kinde of witchcraft is here understood 31. qu. Whether love may be procured by sorcerie 32. qu. Whether witches can indeed effect any thing and whether they are worthie to bee punished by death 33. qu. Of the odious sinne of bestiall and unnaturall lust 34. qu. The reasons why men are given over to unnaturall lust 35. qu. What is meant by sacrificing to other gods 36. qu. Whether idolatrie now is to bee punished by death 37. qu. Why idolatrie is judged worthie of death 38. qu. Of kindnesse how to be shewed toward strangers and why 39. qu. Why widowes and Orphanes are not to be oppressed 40. qu. How and by what meanes prayers are made effectuall 41. qu. Why usurie is called biting 42. qu. What usurie is 43. qu. Of divers kinds of usuries 44. qu. That usurie is simplie unlawfull 45. qu. Certaine contracts found to be usurie not commonly so taken 46. qu. Whether all increase by the lone of money be unlawfull 48. qu. Whether it were lawfull for the Iewes to take usurie of the Gentiles 49. qu. What garment must bee restored before the Sun set which was taken to pledge and why 50. qu. Who are understood here by gods and why 51. qu. VVhy the Magistrate is not to be reviled and with what limitation this law is to be understood 52. qu. VVhether S. Paul transgressed this law Act. 23. when hee called the high Priest painted wall and whether indeed he did it of ignorance 53. qu. VVhat is understood here by abundance of liquor 54. qu. Of the difference of first fruits and tithes 55. qu. Of the divers kinds of tithe 56. qu. Reasons why tithes ought to be payed 57. qu. VVhether this law bee understood of the redemption of the first borne or of their consecration to Gods service 58. qu. VVhy the first borne of cattell were not to bee offered before the eighth day 59. qu. Of the meaning of this law whether it were mysticall morall or historicall 60. qu. VVhy they are forbidden to eat flesh torne of beasts 61. qu. Of the use and signification of this law Questions upon the three and twentieth Chapter 1. QUest Of raysing or reporting false tales 2. qu. What it is to put to the hand to be a false witnesse 3. qu. How great a sin it is to be a false witnesse 4. qu. VVhether in this law we are to understand the mightie or the many 5. qu. How the poore is not to be esteemed in judgement 6. qu. How person are accepted in judgement and how far the poore may be respected 7. qu. VVhy mercie is to bee shewed toward the enemies oxe and asse 8. qu. VVhether it is to bee read Thou shalt helpe him or lay it aside with him 9. qu. How the poore mans cause is perverted in judgement 10. qu. Against lying in judgement and how it may be committed 11. qu. VVho are meant here by the just and innocent 12. qu. In what sense God is said not to justifie the wicked 13. qu. VVhether a Iudge ought alwayes to follow the evidence when he himselfe knoweth the contrarie 14. qu. A Iudge is not bound of his knowledge to condemne a man not found guiltie in publike judgement 15. qu. VVhat a dangerous thing it is for a Iudge to take gifts 16. qu. VVhether all kinde of gifts are unlawfull 17. qu. VVhy strangers are not to bee oppressed in judgement 18. qu. Of the divers festivals of the Hebrewes 19. qu. VVhy the land was to rest the seventh yeare 20. qu. What the poore lived upon in the seventh yeare 21. qu. VVhether the seventh yeare were generally neglected in Israel 490. yeares together as Tostatus thinketh 22. qu. Why the law of the Sabbath is so oft repeated 23. qu. VVhat manner of mention of strange gods is here forbidden 24. qu. VVhy it is forbidden to sweare by the name of strange gods 25. qu. Whether a Christian may compell a Iew to sweare by his Thorah which containeth five books of Moses 26. qu. VVhether a Iew may be urged to sweare by the name of Christ. 27. qu. VVhether a Saracon may be urged to sweare upon the Gospell or in the name of Christ. 28. qu. VVhether a Christian may sweare upon the the Iewes Thorah 29. qu. That it is