outward meanes it is but to colour their devillish practice and inchantments whereby they worke and not by the vertue or operation of such herbs therefore it was well decreed in the Matiscane Councell as it is cited in the Decrees Nec in collectionibus herbarum quae medicinales sunt observationes aliquaâ— licet attendere c. In the collection of herbs which are of themselves medicinall it is not lawfull to use any other superstitious observations Now on the contrarie it shall appeare that witches and other of that sort are worthie of punishment by death and that they are not by any meanes to bee tolerated in a Commonwealth 1. They are manifest transgressors against the first Table and every precept thereof for they doe combine themselves with Satan and forsake their faith and so make them other gods beside the Lord they also invent superstitious rites and ceremonies images figures and pictures which the devill hath taught them to worship him by and beside they prophane and abuse the holy name and titles of God in their superstitious invocations and inchantments And they appoint certaine holy daies solemnities and assemblies among themselves as the Lord hath appointed the Sabbath for his owne worship And thus they apparently violate every precept of the first Table 2. They are also enemies to the Commonwealth full of mischiefe practising their malice upon men and beasts and therefore the Civill law Propter magnitudinem scelerum maleficos appellat Because of the greatnesse of their mischievous practices calleth them Evill or Wicked doers They are manifest murtherers assaulting the life of Christian people where God permitteth by all devillish meanes and thus the second Table likewise is by them violated and perverted Gallas 3. They also are perverters of their children and seducers of others and so cause this mischiefe to spread further and to be transmitted over unto posteritie 4. Further if divine and humane lawes condemne all filthie societie and companie with beasts much more horrible and abominable is al confederacie and league made with devils and uncleane spirits Simler 5. Thomas touching this error that some should say Quod maleficium nihil erat in mundo c. That witchcraft was nothing in the world but in the opinion of men addeth Procedit haec opinio ex radice infidelitatis That this opinion proceedeth from the root of infidelitie because they doe not beleeve that there are any devils but only in the estimation of the people c. But we are taught by the Scriptures that the Angels fell from heaven and became devils by whom witches and Sorcerers worke 6. And this is sufficient to convince these men of error because the law of Moses judgeth the sinne of witchcraft worthy of death which they must 〈◊〉 â—â—cuse of 〈◊〉 if witchcraft were so small an offence and consisted but in opinion only And the Imperiall lawes herein doe concurre also with the Divine law which calleth Ars 〈…〉 The Mathematicall it meaneth Magicall science damnable and it decreeth thus 〈…〉 sunt Soothsayers and Diviners are to be burned Nec â—rs ista disâ—i nec dâ—ceâ—t debet This art must neither be learned nor taught yea by the Civill law he which consulted with Soothsayers 〈…〉 shall be punished by the sword QUEST XXXIII Of the 〈◊〉 stone of 〈…〉 Vers. 19. WHosoever lieth with a beast 〈◊〉 Prâ—opins and the 〈…〉 doe understand this of a beastly and bruâ—â—sh man with whom it is dangerous to converse and by death they understand here eternall death But this were to 〈◊〉 these grosse and unnaturall sinnes which here are condemned and these civill politicke lawes are literally to be understood 2. Therefore this law meeteth with that most unnaturall and monstrous sin of more than beastly lust 〈◊〉 this one kind also comprehending all other outragious lusts 〈◊〉 against nature as 〈◊〉 18.22 and 20.15 〈◊〉 3. And there are two sinnes specially against nature either when non servitus 〈◊〉 speciâ—â— the due kind is not kept as when the filthy company of beasts is desired Nature only having ordained the generation of mankinde to be with man the other is when non servatur debitâ—s sermo the due sex is not kept as when man with man worketh â—ilahinesse which was the sin of Sodome Thomas 4. And these are the reasons why such wicked persons should be put to death without all mercy 1. 〈◊〉 latur talibus flâ—giriâ—â— societ 〈◊〉 illa qua cum Deo noâ—â—s esse debet c. By such hainouâ— sins that societie 〈◊〉 violated which ought to be betweene us and God seeing Nature it selfe whereof God is the Author is polluted with such perverse lusts c. 2. Such wicked and vile persons shew themselves worse than bruâ—â— beasts qua coitu naturali contenta sunt which are content with naturall copulation Calvin and goe not out of their kind 3. Serit semen ubi aut nihil nâ—scitur 〈…〉 contrarâ—â—m c. Such soweth seed where either nothing at all is ingendred or a monster contrarie to nature Pelarg. 5. Not only the man or woman committing this filthinesse but the beast also wherewith it is perpetrated was to be put to death Levit. 20.15 both for the detestation of the fact and lâ—st any other by thâ—â— evill example should attempt to doe the like with that beast Lyran. QUEST XXXIV The reasons why mâ—n are given over to unnaturall lust 1. THis bestiall sin may be committed two waies either indirectly when one not at the first intending any such filthy act but being inflamed with lust ad coitum simplicâ—ter simply unto that carnall act because it cannot be satisfied as he would seeketh to have it satisfied howsoever or else directly at the first there is a wicked inclination unto this bestialitie 2. Tostatus giveth three reasons of it why some men are caried into these unnaturall lusts 1. Their vile corrupt nature which is procured by the evill disposition of the country as in Aethiopia and Lybia and toward the poles in the remote countries monstrous shapes and formes are found which are the fruits of such unnaturall lusts 2. Some grow bestiall by frensie and madnes and other distemperatures of the braine 3. Some by an evill use and custome as it seemeth the Sodomites even from their childhood were exercised in those acts of filthines As these reasons may be yeelded of the unnaturall appetite of men which feed of raw flesh yea of the flesh of men as bruit beasts so also of unnaturall lust Tostat. qu. 14.15.3 But a better reason may be given than all these for these unnaturall and beastly lusts are the traits of Idolatry and false worship as here immediately it followeth that they should not offer unto any other gods And Saint Paul sheweth that the Gentiles after they had corrupted the true worship of God were given over unto their owne hearts desire Rom. 1. as the Canaanites haâ—ing not the true worship of God defiled themselves
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 not lawfull for a Christian to sweare upon the Turkes Alcaron or
as here Contra. 1. By neighbour any man whosoever is understood 2. And expresse mention is made here of the will and intention because it is an explanation of the former law Simler 3. Iunius thinketh that not he onely which killeth sed qui conatus est occidere but went about to kill is comprehended in this law as Deut. 19.19 Ye shall doe unto him as he had thought to doe unto his brother Contra. 1. It seemeth by the generall law vers 12. that this constitution is onely for murther committed and not intended onely for such smiting the law speaketh of whereupon death followeth 2. That law given in instance Deut. 19. is touching false witnesses whose false testimonie breaketh out into action into false witnesse bearing so that there is not an intention onely for the false witnesse by his false testimonie acteth as much as in him lieth to take away the life of his brother that place therefore is impertinent to this purpose I approve here rather the judgement of Cajetane Nec describuntur haec intus in animo sed prodeuntia extra in actiones Neither are these things described onely in the minde but proceeding without into action QUEST XLI Of the difference betweene voluntarie and involuntarie murther and the divers kinds of each HEre then there is a manifest distinction of involuntarie and voluntarie murther or killing grounded upon the law of Moses· 1. Involuntarie killing is of two sorts there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chances unlooked for and sudden events as when one shooteth an arrow and killeth one unawares as Peleus killed his sonne being in hunting with him There are beside these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 errors and oversights as the father beateth his childe purposing onely to chastise him and hee dieth of that beating a Physition ministreth physick to his patient intending to cure him and doe him good and he dieth of it Borrh. 2. There are likewise two kinds of voluntarie or wilfull murther ex proposito of purpose ex impetu animi in heat or rage These kinde of murthers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iniquities one may be slaine ex proposito purposely either per insidias by lying in wait when one watcheth for the life of a man and taketh him at advantage as Ioab killed Abner and afterward Amasa they suspecting no such thing so Ismael killed Gedoliah Ierem. 41. Or els per industriam when one of set purpose picketh quarrels and seeketh occasions to provoke a man that he may kill him both these kinds are touched here Tostat. quaest 16. Then one may bee killed in heat and rage when there was no purpose before as Alexander the Great killed Clitus Pelarg. This kinde though not so grievous as the other yet is a kinde of voluntarie killing So there is extant a constitution of Hadrian the Emperour against him qui per lasciviam causam mortis praebuisset which was the cause of anothers death through wantonnesse and riot though there were no enmitie before that such an one should be banished five yeeres Simler QUEST XLII Why the wilfull murtherer was to be taken from the Altar Vers. 14. THou shalt take him from mine Altar 1. This may bee understood either of the Altar of incense which was in the holy place or of the Altar of burnt offring rather which was without the Tabernacle in the Court for thither every one might easily flee that had committed any such offence but to the Arke no escape could be made because there was no entrance thither 2. R. Salomon saith that this is meant even of the Priest that sacrificed at the Altar who after he had finished his service at the Altar might be taken thence and judged by the law as other malefactors and murtherers Which collection of his may be received saving that it is not like they would suffer a murtherous Priest to minister at the Altar 3. But that other conceit of R. Salomon whom Lyranus followeth hath no good ground that he that had killed an Hebrew wilfully might be taken from the Altar as Ioab was but if he had onely killed a Gentile as a Moabite or Ammonite though of set purpose he was not to be taken thence but was privileged by the Altar But the contrarie appeareth that this law forbiddeth all voluntarie and wilfull murther whether of Hebrew or Gentile for it was more to kill a Gentile being free then a Gentile that was a servant or bondman but the master was to die for it if he beat his servant to death so that he died under his hand vers 20. which law must be understood of strangers and aliens that were servants not of Hebrewes for they were not to deale so cruelly with them Levit. 25.38 Iun. much more therefore were they to die if they of purpose killed any free stranger Tostat. 4. If therefore the wilfull murther as well of strangers as Hebrewes be here forbidden then both for the one murther and for the other might they be taken even from the Altar 5. And the reason thereof was this because they which did flee to Gods Altar eum tanquam patronum judicem innocentiae suae implorabani did sue unto God as the patron and Judge of their innocency therefore they therein abusing Gods name were to be expelled thence Gallas QUEST XLIII What manner of smiting of parents is forbidden Vers. 15. HE that smiteth his father and mother c. 1. The very smiting of the father or mother deserveth death although they die not of such smiting Cajetan Iun. as may appeare vers 12. where is directly expressed concerning the smiting of another if hee die then the smiter shall bee put to death Piscator 2. R. Salomon understandeth that this is not meant of every smiting but when upon the smiting â—he effusion of bloud followeth or some scarre or wound is caused But the very smiting of either of the parents sheweth the malice and disobedience of the childe for the which he is worthie to die as Deut. 21.18 the sonne for his stubbornnesse and disobedience was to be stoned to death Indeed for every blow or smiting the childe was not to die if it were done unwittingly or unawares but if it were done of purpose he deserved death 3. And the reason is because of the authoritie of the parents which is the next unto God Simler Deo parentibus non possumus reddere aequalia c. Wee can never make amends unto God and our parents Cajetan As also they seeme not to be worthie of life which are injurious to those by whom they received their life Gallas QUEST XLIV Of the grievous sinne of paricide THough there be no expresse mention here of those that kill their parents yet it followeth necessarily that if it be a sinne worthie of death to smite them much more to kill them 1. This even among the Heathen was counted so hainous a sinne that they thought none so wicked that would commit paricide and therefore Solon
by externall objects useth to tempt men thereby stirring and provoking their natural lust as David was inflamed at the sight of faire Bathsheba but here needeth no other sorcerie or inchantment than the corrupt inclination of a mans owne affection the devill doth but offer the occasion and shew the object hee draweth not the affection but the corruption of the heart of it selfe is ready to apprehend and lay hold of the object set before it Another way there is whereby the affection is stirred as when the evill spirit entereth and possesseth any with madnesse and phrensie for the time not changing the understanding or will but troubling the vitall spirits and inflaming the blood and so incensing unto lust The third way is when Satan entreth not to disquiet the bodie and trouble the spirits but externally offereth violence transporting and carrying by Gods permission bodies from place to place which is no hard thing for Satan to doe and so hee may bring one to the place where their lover is Tostat. qu. 13.3 But here two things are to be considered 1. That Satan directly cannot worke upon the heart of any in the immediate change or alteration of their affections but hee doth it by meanes either externall in moving by objects or by internall provocation and stirring of carnall lust 2. That he hath not the like power over the servants of God which he exerciseth over carnal men which are his owne vassals he ruleth in the children of disobedience as he listeth as the Apostle saith They are taken of him at his will 2 Tim. 2.26 But the faithfull doe resist him by faith 1 Pet. 5.9 So that his tentations cannot fasten upon them to intangle them further than God shall see it good for the triall of their faith This is made evident by that storie of Iustina the Virgin whom Cyprian then a dissolute young man and given to Art Magicke but afterward a most holy and constant Martyr loved exceedingly and when he was not able to prevaile with her by any allurements hee called for the Devils helpe to bring her unto him who by faith chased the evill spirit away Ex Tostat. qu. 13. QUEST XXXII Whether witches can indeed effect anything and whether they are worthie to bee punished by death NOw further by this sentence of the law which adjudgeth witches worthie of death they are found to be in error which thinke that witchcraft is nothing but nudum phantasma a verie phantasie that sillie women imagine they doe things which indeed they doe not but in their owne conceit and imagination First I will examine the objections which are made in the defence or at the least the excuse of these wicked women and in favour of them for the mitigation of their punishment 1. They say that this law is made de veneficis of such as kill and destroy by secret poisons and noysome herbes it concerneth not witches Answ. 1. Indeed the Septuagint reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine translateth maleficos workers of mischiefe but they are both in error for the Hebrew word mecashephah is put in the feminine whereas they both interpret it by the masculine And the word mecashphim is applied to those which worke by evill spirits and have confederacie with them as Exod. 7.10 it is given to the Egyptian Sorcerers and Magicians 2. The practice of poisoning belongeth to the sixth Commandement Thou shalt not kill whereas witchcraft here forbidden is a breach of the first Table Simler 2. These sillie women can effect nothing they imagine they doe many things but it is only in their owne conceit Answ. 1. True it is that they cannot effect what they would for the Lord restraineth the power of the devill by whom they worke as he did when the Sorcerers attempted to bring forth lice and could not Exo. 8. 2. Yet it cannot bee denied but that they effect many strange things by the operation of the devill as the Magicians of Egypt could turne their rods into the similitude of Serpents and water into the likenesse of blood and the witch at Endor could cause the likenesse of Samuel to appeare which was not in deed Samuel but the devill taking upon him his shape So it is no strange thing by the operation of Satan when they take a mans garments and beat them to cause the bodie of the man to feele the smart Simler 3. And if they did no hurt and could effect nothing why was this law ordained against them God gave no superfluous or unnecessarie lawes to his people nor without great reason 4. Though they should effect nothing yet their wicked desire and endevour thereunto is worthie to bee punished 3. Witches many times doe good and heale men of their infirmities and diseases therefore they deserve no such punishment Answ. 1. Indeed in the Civill law such a decree is extant made by Constantine Qui per incantationes intemperiem aeris grandinis evertit puniendus non est c. Hee which by inchantment turneth away the intemperate season of the aire and weather is not to bee punished But it is no marvell that such things were tolerated then when they came newly from Gentilisme wherein such things were not only suffered but honored and rewarded 2. We have a more perfect rule out of the Scriptures that no such unlawfull meanes are to bee used no not to a good end as to procure health or such like for this cause the Prophet reproved the King of Israel having received hurt by a fall because he sent to the god of Ekron for helpe And to this purpose Augustine saith well as he is cited in the Decrees Si aliquando sanare videntur languidos id Deipermissu sit ut homines probentur c. If they seeme sometime to heale the diseased it is done by Gods permission that men might bee thereby proved c. And againe hee saith Laque◠sunt adversarii mederi non possunt They are the deviles snares they cannot heale 4. Object But the meanes which they use are wholesome and medicinable as herbs and oyntments and therefore herein they are not to bee found fault with Answ. 1. For the most part they use such meanes whereof no naturall or apparent reason can be given as to burne the thatch of the house to cut off some part of the beast bewitched and burne it and such like Concerning such things Augustine giveth a good rule Remedia ligaturae qu◠medicorum disciplina condemnat non adhibenda c. Such remedies and ligatures which the skill of Physicke condemneth are not to be used 2. He saith further Ex traditione malorum angelorum sunt Such remedies had their beginning from the tradition of evill angels therefore hee concludeth that Phylacteria sunt animarum vincula Such Phylacteries things applied to or hung about the necke or other parts are but the snares of the soule 3. If they doe use herbs and oyntments and such other
Exod. 21.13 Tostatus who also includeth the punishment of death inflicted by the Magistrate that when the transgression is apparent and found out by witnesses then the Magistrate putteth to death as the man was stoned that gathered stickes Numb 15. But if the profaner of the Sabbath escape the punishment of man the judgement of God shall overtake him Tostat. qu. 12. 6. But beside these kinds of death which shall bee inflicted here in that it is said He shall die the death the other phrase In being cut off from among his people sheweth that beside there remaineth for them everlasting punishment in the next world as the Lord threatneth to the prophane fire unquenchable Ezech. 20.47 QUEST XVI Why the seventh day is called Sabbath Sabbaton Vers. 15. IN the seventh day is the Sabbath of holy rest unto Iehovah 1. Whereas the words in the originall are sabbath sabbaton some Hebrewes by the first understand the determined time of the Sabbath from evening to evening but because they know not certainly where the rest of the Sabbath should begin and where it should end they have added an houre more at the beginning and an houre at the end of the Sabbath and this they say is called sabbaton which is a diminutive word which is formed by putting to on as of ish a man is derived ishon a little man But it is a weake conceit to imagine that their additions which are brought in only by their tradition should be grounded upon Scripture 2. Oleaster therefore as the Hebrewes make both these words sabbath and sabbaton proper names for the seventh day of rest so hee translateth them thus requies requiri it shall be a rest of rest making them both appellative and common names because there was a greater rest required on the Sabbath than upon any other day whereupon in the Gospell Ioh. 19.31 the Sabbath is called a great or high day it was greater than the Passeover But Oleaster is deceived in this collection 1. For that Sabbath is called an high day because the Passeover did fall out upon that Sabbath 2. And though it be true that the Sabbath was a greater day of rest than the Passeover wherein they were allowed to do such works as were about that which they should eat Exod. 12.16 which were not lawfull upon the Sabbath Exod. 16.23 yet the rest of the Sabbath was not greater than of all other festivals for the tenth day of the seventh 〈…〉 where the same word is used 3. Therefore it is better interpreted It is the Sabbath of rest to make the first a proper name and peculiar to the seventh day and the other common So reade Vatad Iun. Pagâ—in agreeing with the Lat. Chald. Septuag who thus interprete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sabbath a rest holy unto the Lord. 4. Now in that there is so often mention made of rest there is more intended than the outward rest of the bodie only as though it were sufficient to spend all the day in lying downe playing sleeping 〈…〉 die â—acra opera perficienda sunt but upon that holy and sacred day sacred exercises also should be performed Lippoman QUEST XVII How the observation of the Sabbath is perpetuall Vers. 16. THat they may observe the Sabbath 〈…〉 their generations for an everlasting covenant 1. The Jewes hereupon doe take occasion to raile upon Christ tanquam 〈◊〉 as a law breaker for abolishing the Sabbath and so they presse these words literally as though the Lord ordained that the Sabbath injoyned them should be perpetuall But beside that the word gholam or 〈◊〉 doth not alwaies signifie that which is indeed perpetuall and eternall but sometime onely a long time Calvine or 〈…〉 a time not limited or determined the words which are annexed Throughout your generations shew that the perpetuitie of this Sabbath is restrained to their posteritie and that as long as their policie and Common-wealth continued Osiander 2. Some doe understand it to bee eternall in this sense quia erat â—terna rei signum because it was signe of a thing eternall August qu. 139. that is of our everlasting rest in Christ aternum manet ipso effectu it remaineth eternall in effect Calvine that is in ceasing from the works of sin 3. Some thinke that it is called perpetuall with relation unto the time of ceremonies quamdiu vellet Deus observari statum 〈◊〉 imperfectum Iudaicum c. as long as God would have that imperfect state of the Jewes to be observed Tostat. 4. But as I refuse not these two last interpretations so I thinke that there is more signified that God would have perpetually observed a day of rest set apart for his service though not that precise day prescribed to the Jewes as long as the world endureth so that it is not only spiritualiter sed moraliter aternum spiritually but morally eternall Pelarg. and not onely appointed for a politike order to avoid confusion that the people should have some certaine day to meet together in to heare the Word and receive the Sacraments Gallas For if the keeping of the Lords day were only grounded upon policie then any other day might as well be set apart as this which is now observed But I say further with Pelargus Nobis servâ—vissime demandatam religionis exercenda curam That the care of the practice of religion upon the Lords day is straitly commanded us atque ad cam noâ— perpetuo â—lligari and that we are for ever tied unto it by the institution and practice of the Apostles Act. 20.7 1 Cor. 16.2 who as Gallasius well concludeth did substitute the Lords day in remembrance of Christs resurrection in stead of the old Sabbath Spiritu Dei quo ipsi regebantur by the Spirit of God whereby they were guided And here Thomas giveth a good note why the Sabbath onely is here mentioned the other festivals of the Jewes being omitted wherein there was a commemoration of some particular benefits as in the pasch of their deliverance out of Egypt on the Sabbath pracipuum beneficium creationis the principall benefit of the creation was remembred which is generall to all people and not peculiar only to the Jewes beside therein was prefigured Quies mentis in Deâ— in prasenti per gratiam in futuro per gloriam The rest of the mind in God in the present by grace and in time to come by glorie Thomas Therefore seeing the seventh day of rest is a commemoration of the creation of the world and includeth a memoriall of Christs resurrection upon that day and is a symbole of our everlasting rest in heaven it ought to be perpetually observed QUEST XVIII Whether the world were made successively in time or in an instant Vers. 17. FOr in six daies the Lord made heaven and earth 1. Oleaster well concludeth from hence that God made the world and the things therein not all at once but successively one day after another which he proveth by these reasons 1.
done upon that day he materially breaketh it who doth a worke like unto that which is forbidden but yet is permitted by the law As if there were a law that no citizen should sell any thing to a stranger but such as were licensed to do it hee that so selleth being not allowed transgresseth the law formally he that doth it being thereunto licensed doth transgresse onely materially in that he doth the same thing which he committeth that transgresseth the law but not in that manner The same difference there was betweene the workes of the Priests which were allowed by the law upon the Sabbath day and the like workes of those which laboured in the building of the Tabernacle upon that day which were forbidden 3. Another difference is this the sacrifices belonged to the service of God which if they should have been intermitted upon the Sabbath the service of God should therby have been neglected But though the workes about the Tabernacle did cease upon the Sabbath Gods worship was not thereby neglected for they might as well be made upon other daies and so were 4. They were to do no servile works upon the Sabbath but many works necessarie for the building of the Sanctuarie were servile so were not the sacrifices and other duties performed by the Priests upon the Sabbath therefore the one were permitted upon the Sabbath and not the other Tostat. qu. 9. QUEST XIII How the Sabbath is said to bee a signe that the Lord did sanctifie them Vers. 13. IT is a signe betweene me and you that I the Lord do sanctifie you Which words are diversly expounded 1. Some make this the sense It is a signe that I sanctifie you in that I have separated you from other people selected you unto my self Vatab. Lyran. 2. Oleaster thus Sanctitas Sabbatâ— signum est munditia c. The holinesse of the Sabbath is a signe of cleanenesse which I require of you Vt ex dicato tempore Deo credamus magis nos ipsos dicuri Deo c. That by the time dedicated to God wee should know that wee our selves much more should be dedicated Cajetan But more is here signified than so the words implie an actuall sanctification not signified onely 3. Hierom saith it is so said because it was signum veri Sabbati a signe of the true Sabbath wherein wee shall rest from the labours of the world 4. So also Irenam Non sine symbole erant signa the signes were not without some symbole and signification Sabbatâ— perseverantiam totim diâ—i c. The Sabbaths holding our the whole day did signifie our continuance in Gods serâ—â—ce But here the Lord speaketh of an actuall sanctification not of a typicall signification 5. Some say it is so called quia signum erat â—udâ—ris because it was a signe of the Covenant whereby the people did bind themselves to worship the Lord for their God and such signes were all the other ceremonies Marbach But there is a morall consideration in the sanctifying of the Sabbath therefore it was otherwise a signe than the other ceremonies 6. It was then a common signe betweene God and them they holding God to be their God Creator and sanctifier because the Sabbath was a commemoration of the creation and the Lord taking them for his people whom he created redeemed and sanctified Iun. Tostat. 7. Beside the keeping of the Sabbath was a signe of difference between them and all other prophane people of the world who derided the Jewes for their Sabbaths as 〈◊〉 derided them for this Quod septimâ—m partem 〈…〉 Because they lost the seventh part of their age in resting every seventh day Tostat. qu. 10. 8. And specially it was a signe of their sanctification because that day they were sequestred by an holy rest from thinking or studying upon prophane things and in respect of the exercises of religion upon that day whereby they were sanctified sanctificaâ—â—r verbo Dei we are sanctified by the word of God Simler And they did meet together ad confirmandam 〈…〉 to confirme their faith by the sacraments Osiander And because every Sabbath discatiâ— doctrinam meam you learne my doctrine c. Iunius QUEST XIV The reasons why the Sabbath must be observâ—d Vers. 13. FOr it is a signe c. There are here divers reasons yeelded for the observation of the Sabbath 1. The first is à sine from the end it was a signe betweene God and them 2. Ab â—tili it is holy unto you that is ordained for your benefit and commoditie as our blessed Saviour saith Mark 2.27 The Sabbath was made for man and not man for the Sabbath Pelarg. So also Cajetan It is holy unto you that is ad vestrum bonum mandatur custodiendum it is appointed to be kept for your good 3. A necessarie from the necessitie of it because if they did not keepe it they should surely die as thrice the punishment of death is here threatned to those that defile the Sabbath and doe any worke therein Pelarg. 4. From the authoritie of the Institutor quia dicatur Domino c. because it is consecrated unto God vers 15. It is the Sabbath of the holy rest unto the Lord therefore it ought to be observed Cajetan 5. A facili from the easinesse of the precept the Lord appointeth but one day for the holy rest whereas he alloweth six for labour Pelargus 6. Ab exemplo Dei from Gods example who created the world in six daies and rested the seventh Pelarg. Simlerus 7. A consequenti from the event or consequent in observing the Sabbath efficient in succedentibus generationibus c. They shall procure that a perpetuall covenant shall be established in their generations betweene the Lord and their posteritie for ever Cajetan QUEST XV. What death is meant in this phrase He shall die the death Vers. 14. SHall die the death Whereas there are divers kinds of death there is everlasting death both of bodie and soule in the next world and the temporall death in this life either of the soule in being deprived of the life of grace or of the bodie either by the hand of God by sudden and extraordinarie death or by the hand of the Magistrate according to these divers kinds of death so is this place diversly interpreted 1. Some referre it to everlasting death and excluding from the societie of Gods servants Iun. 2. Some understand it of being deprived of the life of grace Vita gratiae destituetuâ— hic infuturo seculo c. He shall be destitute of the life of grace both here and in the next world Lippoman 3. Some of being excluded from the people of God no more to be counted an Israelite Eâ— Oleastr 4. Some of the violent death by the Magistrate Osiander Simler 5. Some of extraordinarie death when God cutteth one off and so punisheth him by death unlooked for as God is said to offer a man into ones hand when he is suddenly killed