little inferiour as it is in the Psalme 8. Thou hast made him a little lower than the Angels 4. But if man be compared with the omnipotent and eternall God hee is but as dust and ashes before him and indeed as nothing as the Prophet saith Behold the nations are as a drop of a bucket and as the dust of the ballance all nations are before him as nothing and they are counted to him lesse than nothing and vanity Isa. 40.15.17 therefore Gregory saith well Sancti quanto magis interna divinitatis conspiciunt tanto magis se nihil esse cognoscunt c. the Saints the more they consider the divine nature of God so much the more they acknowledge themselves to be nothing 5. Places of confutation 1. Confut. Angels are not to be adored or worshipped Vers. 2. HEe bowed himselfe to the ground From hence it cannot bee concluded that Angels are to bee adored and worshipped as the vulgar latine readeth for Abraham supposed these to be men and not Angels and therefore it is but a civill kind of reverence which hee giveth unto them otherwise though Abraham should have forgotten himselfe in yeelding unto them adoration yet would not they have accepted it as the Angell forbiddeth Iohn to worship him Revel 22.8 Thomas Aquinas answer that Iohn would have given unto the Angell the divine and highest kinde of worship due unto God and therefore was forbidden is insufficient for this were to make so great an Apostle ignorant what duty was only to be yeelded to God and it is misliked by Pererius one of that side And whereas he findeth out an other shift that this adoration exhibited by Iohn was not unlawfull but inconvenient to bee done in respect of the great excellency to the which man was now advanced by Christ this is as slender an answer as the other for in that the Angell forbiddeth Iohn to worship him because hee was his fellow servant it sheweth that it was not only inconvenient but unlawfull also for one servant to worship another Iohn then adoreth the Angell not of ignorance but of forgetfulnesse being in an ecstasis of minde and ravished with the glory of the Angell for if the Apostle had not forgotten himselfe he would not twice have failed herein Apoc. 19.10.23.9 2. Confut. The foresight of our obedience not the cause of the increase of grace Vers. 19. I Know him that hee will command his sonnes c. Pererius here noteth that God foreseeing Abrahams godlinesse and obedience doth bestow upon him these great benefits among the which was this revealing of his councell concerning Sodome whereas the onely reason as Vatablus well noteth why the Lord doth accumulate and multiply his graces upon his servants is his owne fatherly love toward them who having once made choyce of them doth for ever love them for what else doth the Lord here make mention of but his owne graces vouchsafed to Abraham it was not then any merit in Abraham that procured this increase of graces but Gods favour who leaveth not his but addeth graces upon graces till he have accomplished their salvation Calvin 3. Confut. Chrysost. Errour of freewill HEre further may bee noted Chrysostomes errour who saith that Abraham ex seipso scientia sibi naeturaliter insita ad tantum virtutis fastigium pervenit of himselfe and his naturall knowledge did attaine to such an high degree of vertue Pererius would thus excuse Chrysostome that by saying of himselfe c. he excludeth all externall helps by the instruction of other and not the secret revelation of Gods spirit and supernaturall gift of faith If Chrysostome could be so handsomely expounded for mine owne part I would be glad but who seeth not that his words carry another sense for the scripture useth to set these two one against another by grace and of our selves Eph. 2.8 By grace are yee saved through faith not of your selves if Abraham then was made righteous of himselfe it was not by grace The Scripture also sheweth that God first called Abraham from his idolatrous countrey before he did yet any commendable worke Gen 12.1 Wherefore all Abrahams righteousnesse depended upon the calling of God as Chrysostome in another place hath this sound saying quamvis fidem adducas à vocatione eam accepisti what though thou hast faith thou hast received it from thy calling 4. Confut. There is no preparation in a mans nature to his calling Vers. 19. THat the Lord may bring upon Abraham c. Hence Chrysostome noteth that Abraham primum in omnibus virtutis suae dedit specimen sic divinum meruit praesidium did first shew every where an example of vertue and so merited the divine assistance Pererius two wayes would justifie Chrysostome 1. he saith he speaketh not of merit of condignity but of a sufficient and fit preparation only unto grace 2. or hee meaneth not that Abraham merited the first grace of justification but onely the amplification or increase of it Perer. in 18. Genes disput Contra. 1. It is Gods mercy and love which first calleth us before we can be any way prepared thereunto there is no fitnesse aptnesse or congruity in our nature but all is of grace so Moses saith because the Lord loved thy fathers therefore he chose their seed after them Deut. 4.37 Gods love was the first motive for the choyce and calling of Abraham And againe seeing Terah Abrahams father was an Idolater under whom Abraham was brought up and by all likelihood infected that way before the Lord called him what preparation could there be in Abraham or provocation to his calling 2. Neither was the beginning only of Gods favour toward Abraham of grace the increase thereof by merit for Iacob being of Abrahams faith confesseth that he was not worthy or lesse than the least of Gods mercy Gen. 32.10 he confesseth that none of Gods graces neither first or last were conferred upon him for his worthinesse therefore Calvin well noteth that this word that consequentiam magis notat quam causam doth note rather a consequence than a cause Where the Lord findeth his servants faithfull and obedient he will increase them with further graces not merited by their obedience but added in mercy according to the gracious promise of God that vouchsafeth of his fatherly goodnesse so to crowne the faithfull service of his children For otherwise if our service and obedience bee weighed in it selfe it deserveth nothing as our Saviour saith When we have done all things which are commanded we must say we are unprofitable servants wee have dine that which was our duty to doe Luke 17.10 Morall observations 1. Moral The commendation of hospitality Vers. 2. HE ran to meet them from the tent doore Ambrose here well noteth non otiosus sedit Abraham in ostio tabernaculi c. Abraham did not sit idlely in the doore of his tabernacle sed longe aspicit nec aspexisse contentus cōcurrit obviam festin◠vit
violate our conscience and to things displeasing unto God to please men But herein the Apostles resolution must stand that it is better to obey Grd than men Acts 4.19 5. Places of confutation 1. Conf. Touching the name of Masse THerefore did they set Princes or Officers of the tribute over them The Hebrewes call tribute missa of messas which signifieth to melt in which sense the Popish Masse may very well be so called for they have melted away all true religion and devotion by that idolatrous invention and they have made it a right masse indeed to draw tribute and advantage unto them from the people and wasting and melting their substance by such cunning fraud 2. Conf. against merits Vers. 20. GOd therefore prospered the Mid-wives Pererius upon these words confuting the opinion of Gregorie that these Mid-wives because of the lie which they made deserved a temporall blessing saith that considerig that they truly feared God and that this worke of mercie which they shewed proceeded of the grace of God Sine dubio meruerunt vitam aeternam Without all doubt they merited eternall life Disput. 10. in 1. Exod. numer 4.5 But this is an unsound assertion for seeing this act of mercie was blemished with their infirmitie in telling a lie as Pererius himselfe thinketh in which regard they had need of Gods mercie as Augustine saith Deus pro misericordia ignoscebat mendacio God of his mercie pardoned the lie how then could one and the same act include both merit and require mercie for grace and workes cannot stand together as the Apostle sheweth If it be of grace it is not of workes else were grace no more grace Rom. 11. 6. These two reasons doe evidently convince that we deserve nothing at Gods hand both because our best works are imperfect and have need of grace to pardon the imperfections thereof and beside we are the Lords bounden servants we doe no more than our dutie when we doe our best and even then also wee are unprofitable servants Luk. 17.10 God indeed crowneth our good works but rather of his goodnesse and mercie than our deserving whose mercie is seene in his gracious promising and his righteousnesse in his faithfull performing 3. Conf. against good works before grace or without grace NOw Bellarmine further by this example of the Mid-wives whom he supposeth to be Egyptians and so Gentiles thus rewarded of God for this their act of mercy would prove that men naturally may performe some good morall worke without any speciall helpe of Gods grace if they bee not urged and pressed by some tentation Lib. 5. de gratia lib. Arbit cap. 9. Contr. 1. He taketh that as granted which is before denied that they were Egyptians I have proved before quest 14. that it is more like they were Hebrew women 2. It is an erroneous speech that in this good worke they were not assisted with Gods grace For the text sheweth that it proceeded from the feare of God which cannot be without Gods speciall grace and assistance and Pererius well confesseth that they were adjuta per interiorem earum animis infusam gratiam helped by inward grace infused into their mindes Ibid. 3. This example is unfitly alleaged for here they were assayled by a manifest tentation the danger of their lives in disobeying the King and therefore according to Bellarmines owne position they could not doe this good worke without the speciall helpe of God 6. Places of morall use 1. Mor. For their comfort that die in exile Vers. 6. NOw Ioseph died and all his brethren All these died and obtained not the promise and they died out of their countrey It should not therefore seeme a grievous thing unto the children of God if they end their dayes in a strange countrey in exile or banishment or upon other occasions For the earth is the Lords and the fulnesse thereof Psal. 24.1 Ferus 2. Mor. God turneth affliction to the good of his children Vers. 12. THe more they vexed them the more they multiplied God can turne affliction to the best prosperitie our owne corruption maketh oftentimes hurtfull unto us but affliction by Gods goodnesse becommeth fruitfull and profitable unto us as the Prophet David saith Before I was afflicted I went astray Psal. 119.67 3. Mor. God overturnes the counsell of the wicked Vers. 12. ANd they were more grieved Thus we see how God is able to disappoint and overturne the counsels of the wicked the Egyptians thought by thus oppressing the Israelites to breed their owne quietnesse and now seeing the children of Israel to increase the more they are so much the more grieved and discontented Thus God turned the counsels of Pharaoh against the Israelites of Saul against David of the Jewes against Christ upon their owne head Simlerus CHAP. II. 1. The method and parts of the Chapter IN this Chapter is set forth the condition of the instrument which God prepared for the deliverance of the people to verse 23. and of the people which were to be delivered For the first Moses is set forth first in his infancie where is shewed his nativitie vers 1 2. his conservation by the naturall care of his mother v. 3. and sister v. 4. and the supernaturall instinct of Pharaohs daughter who taketh up the childe v. 6. then his education to vers 10. Secondly in his mans estate where his publike actions are described both in shewing himselfe a Judge in being revenged of the Egyptian and a mediatour betweene his brethren to vers 16. and his private comming to Midian vers 20. and his mariage there both with the occasion thereof his cohabiting with Revel and the introduction thereunto his kindnesse shewed to his daughters to vers 21. and the fruit of his mariage the birth of his sonne For the second there is declared the complaint of the Israelites for their bondage vers 23. the mercifull inclination of God vers 24 and fatherly condescention unto them vers 25. 2. The divers readings Vers. 3. Tooke for him an arke of bulrushes Iu. A.P.B.L. rather than of reed S. of papyr that is of that kinde of stuffe whereof they made papyr the word is goma another word is used in the end of the verse for reed Vers. 14. Speakest thou this to kill me Iu. A. better than thinkest thou to kill me G. or intendest B. or wilt thou kill me L.S. the word is Amar to speake Vers. 15. And Pharaoh heard of this matter G.I.A.P. rather than heard of it B. or heard this speech L.V. or this word S. Dabar signifieth both the first rather for Moses speech offended not but his act Vers. 16. The Prince of Midiam had seven daughters I. C. rather than the Priest G. B. cum cater Cohen signifieth both and it seemeth he was both Prince and Priest as they used to be in those dayes Vers. 17. Drove them away I. that is the servants which attended upon Revels daughters for it is put in the
by the negative which wee use to doe by the superlative The Lord shall not hold him innocent or guiltlesse that is pro impio scelerato habebit c. shall hold him for a wicked man Lippom. 2. And it is as much to say as he will punish him for whom the Lord holdeth innocent he punisheth not Tostat. 3. This commination here added sheweth a treble office of the law Quorum unvm in docenda voluntare Dei c. The one is in teaching the will of God what should be done what not done the other in manifesting the sinne the third in shewing the punishment for the duety omitted Borrh. 4. And by this commination is signified that although the Lord be full of long suffering Compensare tamen soleat tarditatem gravitate supplicii c. Yet he doth recompence the slacknesse of the punishment with the greatnesse thereof Lippom. This sheweth that although blasphemers escape the censure of men yet the Lord will most certainely punish them 5. Paulus Burgensus here taketh up Lyranus because he maketh this commination causa prohibitionis the cause of the former prohibition which he correcteth thus he saith it is comminatio paenae a threatning of punishment not the cause of the prohibition But if Lyranus be interpreted with favour as the Replier to Burgensis thus expoundeth that comminatio est causa motiva observantiae praeceptorum The commination is a motive cause of the observation of the precepts Burgens had no great reason to take this exception to Lyranus 3. Doctrines observed out of the third Commandement 1. Doct. Of the generall and particular contents of this Commandement THe contents then of this Commandement in generall are that as in the negative is forbidden the abuse and profanation of the name of God so in the affirmative included wee are commanded with all reverence and feare to use the name of God The particular vertues here required with their opposite vices are these 1. The propagation of the true doctrine of the will and workes of God and setting forth the same unto others as the Lord chargeth his people Deut. 4.9 Take heed to thy selfe c. that thou forget not the things which thine eyes have seene but teach them thy sonnes and thy sonnes sonnes c. Contrary hereunto are 1. The neglect of this duty in not declaring the will and workes of God to others for it sheweth that they are forgetfull of Gods benefits and so have and know them in vaine as that unprofitable servant saith in the Parable I was therefore afraide and went and hid thy talent in the earth Matth. 25.25 2. The corrupting of the true doctrine concerning the will and workes of God as Ieremy saith of the false Prophets that they prophesied lies in the name of God Ierem. 14.14 Vrsin This is a speciall transgression of this Commandement when any abuseth the name of God Ad confirmandam erroneam religionis doctrinam To confirme any erroneus doctrine of religion Osiander As they doe which alleage Scripture in defense of their errours And to this purpose Gloss. Interlinear Nomen Dei legne lapidi vel hujusmodi non attribues c. Thou shalt not give the name of God to stockes or stones or such like c. 2. The setting forth of Gods praise blessing of his name in all his workes seeking of his glory reverencing of his Majesty is here commanded as the Apostle saith Coloss. 3.17 Whatsoever yee shall doe in word or deed doe all in the name of the Lord Iesus giving thanks to God even the Father by him Contrary hereunto are 1. The contempt or neglect of the glory of God as Rom. 1.21 When they knew God they did not glorifie him as God which transgression is committed when men doe not acknowledge God the giver and author of all good things which they injoy 2. Blasphemy which is to speake evill of the name of God as to murmure and repine against him to make him the author of evill and such like against this sinne it was decreed by Moses law that he that blasphemed the name of God should bee put to death Levit. 24.17 3. Cursing and execration is contrary hereunto when men doe curse others as from God as wishing the plague of God to light on them or such like for so they make God but as the executioner to take revenge according to their lust and wicked desire of such curses speaketh David Psal. 109.17 As he loved cursing so shall it come unto him as he loved not blessing so shall it bee farre from him 3. Confession of the truth is another vertue here prescribed Rom. 10.10 With the heart man beleeveth unto righteousnesse and with the mouth man confesseth to salvation So Saint Peter Sanctifie the Lord God in your hearts and be ready alwayes to give an answer to every man that asketh you a reason of that hope which is in you 1. Pet. 3.15 Contrary hereunto are 1. The deniall of the truth through feare and infirmity as Peter with cursing denied Christ. 2. A generall apostasie and falling away from the truth of such the Apostle speaketh They went out from us for they were not of us 1. Ioh. 3.19 3. Dissembling of the truth as they which confessed not Christ lest they should have beene cast out of the Synagogue Iohn 11.42 4. Offence and scandall in manners or life whereby God is dishonoured Such were the Jewes of whom the Apostle saith The name of God is blasphemed among the Gentiles because of you Rom. 2.24 4. Invocation of the name of God which is a devout petition and asking at the hands of God of such things as we need grounded upon the confidence of the promises of God in Christ. So the Prophet David saith Praise the Lord and call upon his name Psalm 105.1 Invocation as it is a part of Gods worship and so belongeth unto him is a branch of the first Commandement wherein I rather follow Simlerus judgement who maketh invocation of Saints a breach of the first Commandement than Vrsinus who referreth it to the third But in respect of the manner required in prayer that it should be done with a true heart and unfained devotion it appertaineth to the third precept Contrary unto true and faithfull invocation are first the neglect of prayer Psalm 14.4 They call not upon the Lord. Secondly the abusing of prayer and invocation of the name of God to unlawfull ends as to sorcery and enchantment Borrh. Thirdly the asking of such things as are not agreeable to the will of God as the Apostle saith Ye aske and receive not because ye aske amisse Iam. 4.22 Fourthly lip labour in prayer when many words are used but without any true devotion As the Prophet saith This people honoureth mee with their lips but their heart is farre from me Isai. 29.13 as it is cited Mark 7.6 5. Here is commanded a due and reverent taking of the name of God into our mouthes by a lawfull oath whereby
Ministers of the Gospell to bee distinguished by some distinct apparell in their ministerie For answer and satisfaction unto this demand I will produce two grave testimonies of two learned Writers in this age Marbachius of late the Professor of Divinitie in Straughsborow and Gallasius not long since a Minister of the Church of Geneva Marbachius thus writeth In Ecclesia omnia decenter fieri debent ad aedificationem c. In the Church all things ought to be done decently and to edification Itaque tali vestitu utendum qui non sit offendiculo c. Therefore such a garment must be used as is not offensive but bringeth some commendation and authoritie to them which minister and may discerne and distinguish them from other men Gallasius also thus delivereth his judgement upon this place Ego quidem fateor hoc ad decorem pertinere ut ordines in politia distinguantur c. I confesse that this appertaineth to comelinesse that degrees should be distinguished in the Common-wealth neither is the Gospell against decencie and order but rather helpeth and maintaineth them Sed nego ad verbi aut sacramentorum administrationem vestem lineam c. But I denie that the linen garment or pall belongeth to the administration of the word or Sacraments I would not truly have any stirres or tumult moved in the Church for the use of externall things seeing it is indifferent yet the superstition into which men are readie to fall and the abuse I hold to be condemned We must also take heed lest while we tolerate things indifferent or are constrained to winke at those things which cannot be amended wee detract from other mens libertie Thus farre Gallasius of this matter 2. Controv. That we offend in our best works Vers. 38. THat Aaron may beare the iniquitie of the offerings The people then sinned even in their religious works which sheweth in ipsis benefactis nostris peccatorum labem inesse c. that even in our best works there is some blemish of sin which cannot be acceptable unto God but for the worthinesse and mediation of the true high Priest Christ Jesus whom Aaron prefigured Simler To the same purpose also Calvin Discamus nostra obsequia ubi in conspectum Dei veniunt peccato permixta esse Let us learne that even our service when it commeth into Gods sight to bee examined is mixt with sin and is onely sanctified by Christ c. So the Prophet Isaiah saith chap. 64.6 All our righteousnesse is as a stained clout Hereby then appeareth the error of the Romanists who hold that a just man in his good works doth not sinne so much as venially Concil Trident. sess 6. can 25. See more hereof Synops. Centur. 4. err 70. 3. Controv. Against merit in good works Vers. 38. TO make them acceptable before the Lord. Tostatus saith here that the Priest was accepted of God and the Lord was well pleased with him because he ascribed all holinesse unto God as it was writen in his forehead Holinesse to Iehovah Hoc autem protestari meritorium est Deum nobis placatum reddimus And to protest this is meritorious and by this meanes we doe pacifie and appease God toward us qu. 19. Contra. 1. The former doctrine that the people sinned in their very offerings in their best works which are spotted and blemished with some imperfection or other overthroweth this error for that which meriteth at Gods hand must be perfect our best works then being imperfect are not meritorious Therefore Calvin much better here inferreth This place teacheth us Quicquid honorum operum Deo offerre studemus adeo nihil mercedis mereri c. That whatsoever good works we offer unto God they are so farre from meriting any reward that they make us guiltie before God unlesse the holinesse of Christ wherewith God is pleased doe procure pardon for them c. 2. The Scripture evidently testifieth this as Dan. 9.8 We doe not present our supplications before thee for our owne righteousnesse So Luk. 17.10 When ye have done all say ye we are unprofitable servants we have done that which was our dutie to doe If then we are unprofitable servants in our best service we are farre from meriting or deserving any thing and if we doe no more than our bounden dutie nor yet all that we have no reason to expect any reward beyond our desert See more hereof Synops. Centur. 4. err 79. 4. Controv. Against the Popes triple crowne Vers. 36. THou shalt make a plate of pure gold Ribera following Iosephus who speaking of this plate of gold saith Hunc aurea corona triplici circundabat c. He beset round the Priests miter or bonnet with a threefold crowne c. hereupon thus inferreth Hinc factum arbitror ut summus pontifex triplicem in capite coronam gerat c. Hence it is that the chiefe Priest meaning the Pope doth now beare a threefold crowne upon his head c. And he addeth further Quamvis hujusmodi corona c. Although such a crowne was received from the Apostle Peter which is yet to bee seene in S. Peters Church which Silvester shewed unto Constantine c. This he saith S. Peter used by the instinct of the Spirit that the veritie might be answerable to the figure that Christs high Priest might weare that which the high Priest the figure of Christ did weare Contra. 1. All this is grounded upon an uncertaine text for there is no mention made here of a triple crowne it is but Iosephus report without any warrant out of the text the golden plate indeed is called the holy crowne chap. 29.30 But of a threefold crowne there is not one word 2. They may be ashamed to abuse the world with such foppish fables who ever will beleeve that S. Peter ever did weare a triple crowne or that any of the Apostles used any such worldly pompe whose glorie was their povertie and contempt of the world their crowne their sufferings their obedience to powers and subjection their renowne 3. And if there had beene such a glorious crowne it had belonged rather to S. Paul than to Saint Peter for hee was the Apostle of the Gentiles the other of the circumcision 4. And if any such crowne had beene then it is more like that Constantine gave it to Silvester whose donation they pretend for their great soveraigntie and privileges than that Silvester first shewed it to him 5. And if that indeed be Peters triple crowne which yet is to be seene why doth the Pope refuse to weare that but rather maketh choice of a massie triple crowne of gold and precious stone 6. I had thought that Aaron had beene a figure of Christ not of the Pope and temporall things doe not prefigure temporall one triple crowne another but that outward crowne shadowed forth the spirituall Kingdome and regall dignitie of Christ. 5. Controv. Of the single life of Priests Vers. 40. ANd thou shalt make them girdles
words of Adam as Epiphanius thinketh or immediatly uttered by the Lord to Adam but of Moses directed by the spirit of God who inserteth here a perpetuall law concerning marriage 2. The man is said to leave father and mother either comparatively and in degree that he is rather to leave them than his wife Oecolamp or conditionally if they shall seeke to dissolve the knot of marriage therein the sonne is to leave them Muscul. as also the leaving of the father and mother signifieth the erecting of a new family as the Chalde readeth hee shall leave his father and mothers bed for the ancient use was for children unmarried to lye in their parents chambers Mercer 3. They shall be one flesh not only in respect of carnall copulation as R. Sel. for so bruit beasts may be said to bee one flesh but in respect of their perpetuall society the conjunction both of their bodies and minds Now whereas the Apostle saith that he which is joyned to an harlot is one flesh the Apostle there applieth not that which is proper to marriage to fornication but sheweth what injury they doe to marriage which commit fornication yeelding that to harlots which is peculiar to wives to be made one flâ—sh with them And yet this difference there is that the man and wife are joyned together both in flesh and spirit as it followeth in the same place he that is joyned to the Lord is one spirit 1 Cor. 6.17 but the harlot though joyned in body is severed in heart and affection QVEST. XLV How man was not ashamed of his nakednesse Vers. 25. THey were both naked and were not ashamed 1. Adam was not ashamed not as some Hebrewes say because Heva was of his owne flesh for afterward they were one ashamed to behold the nakednesse of another neither doth Moses set them forth as impudent and unshamefast persons such as the Adamites are pretending this example companying together like bruit beasts but this nakednesse of their bodies sheweth the nakednesse and simplicity of their minds for shame is the fruit of sin and therefore before sinne entred they were not ashamed 2. Some thinke that there remaineth yet in children that are not ashamed of their nakednesse some shadow of our first estate but children are therein unshamefast for want of reason as the like is to be seene in bruit beasts But in the kingdome of heaven we shall be all naked and without shame as Adam was and without feare or danger of sinne which Adam was not 3. Further notwithstanding their nakednesse they should not have beene offended with the weather either heat or cold not that their skin was like unto the nailes of the fingers as R. Eliezer thinketh which waâ— taken away after their fall but God would have so tempered the elements and the quality of their bodies as that all things should have beene serviceable unto them 4. The places of doctrine 1. Doct. The Dominicall or Lords day is grounded not upon tradition or Ecclesiasticall institution but upon the scriptures IN that the Lord sanctified the seventh day and made it a day of rest we inserre that as the Sabbath kept then upon the seventh day in remembrance of the creation was of the Lords institution so the Lords day is now observed by he same authority in remembrance of the resurrection of Christ and our redemption by the same contrary to the Rhemists who count the observation of the Lords day but a tradition of the Church and Ecclesiasticall institution Rhemist Matth. 15. sect 3. Our reasons are these 1. The observation of a Sabbath or day of rest unto the Lord is commanded in the moral law which is perpetuall and not to be abrogated if this bee denied it will follow that there are but nine commandemets if that of sanctifying the Sabbath doe not binde now And although wee observe not now the same day for our Sabbath which the Jewes did yet the seventh day we keepe still retaining the substance of the law which is to keepe one day holy of seven The manner of computation and account of seven where to begin where to end and to bee tied to the very same prescript of the day was ceremoniall and a circumstance of the law and in that behalfe doth not conclude us 2. That which was by the holy Apostles by precept enjoyned and by example observed was of a divine institution thus the Lords day is prescribed by Saint Paul 1 Cor. 16.2 where the Apostle enjoyneth them to make collection for the poore in their meetings upon the first day of the weeke which then began to be observed for the Lords day he himselfe also Act. 20.7 observeth the same day and preacheth in it Saint Iohn calleth it the Lords day Revel 1.10 3. Every symbole significative or representing signe mentioned in scripture had a divine institution but so is the Sabbath a symbole or type of our everlasting rest Heb. 4.9 There remaineth therefore sabbatismus a sabbath rest to the people of God which words doe conclude that both the type remaineth that is a sabbatisme and the signification of the type everlasting rest 4. No constitution of the Church doth simply bind in conscience for Gods commandements only do so bind Iam. 1.12 There is one law giver which is able to save and destroy but the keeping of the Lords day bindeth in conscience for therein we are commanded not to doe our owne wayes nor to seeke our owne will nor to speake a vaine word Isay 38.13 which duties are alwayes commanded so especially upon the Lords day but these precepts the observation whereof is properly incident to the Lords day doe bind in conscience Ergo. c. 5. If the Lords day were but a tradition of the Church there should be no difference betweene that and other festivall dayes but all of the like necessity and with as great strictnesse are to be observed and kept these as the other But that were very absurd seeing we find the Lords day by the Apostles to have beene observed whereas no mention at all is made of the other in the scriptures and the Church of God in her practice hath alwayes made a difference betweene the observation of the Lords day and other festivals enjoyning that with greater devotion alwayes to be celebrated than the rest 6. This also hath beene the constant doctrine of the Church of God and the judgement of the fathers that the Lords day is of the Lords institution as may appeare by this sentence of Augustine Dominicum diem apostoli apostoliâ—i virâ—religiosa sanctitate habendum sanxerunt c. The Lords day the Apostles and Apostolicall men have ordained with religious holinesse to bee kept because in the same our Redeemer rose from the dead and therefore it is called the Dominicall or Lords day that in it we onely may attend upon the divine service this is the first day in the world in it were created the elements
that it belongeth to parents to provide that their children bee honestly bestowed in marriage and that children ought not contract themselves without the consent of their parents Abraham provideth a wife for Isaack Gen. 24.4 Isaack for Iaacob 28.2 By Moses law the daughters vow was not good unlesse the father did ratifie it Numb 30.6 Wherefore the canon law is injurious that alloweth contracts and espousals made without consent of the parents Muscul. 4. Doct. We must only sweare by the name of God and not of Saints Vers. 23. SWeare unto me here by God Abimelech though himselfe as it is likely were a worshipper of other Gods yet exacteth no other oath of Abraham but to sweare by God only superstitious then is the use of papists that urge men to sweare not only by God but by the Virgin Mary and other Saints whereas the Scripture saith thou shalt feare the Lord thy God and sweare by his name Deut. 6.13 Muscul. 5. Doct. Lawfull to take an oath before a Mâ—gistrate Vers. 24. ABraham said I will sweare This example condemneth the Anabaptists and sheweth that it is lawfull to take an oath before the civill Magistrate either to testifie the truth for the ending of strife Heb. 6. v. 12. or for the confirming of a â—â—â—gue and performing and keeping of faith as there was an oath betweene Iacob and Laban Gen. 31.50 Luther 5. Places of confutation 1. Confut. No Sacraments but commanded of God Vers. 4. ABraham circumcised Isaack c. as God had commanded Wherefore in religious duties and especially in the administration of the Sacraments we must follow Gods ordinance and commandement nothing ought to be altered added and changed in the substance and necessary parts thereof otherwise than God hath left them Saint Paul delivereth to the Corinthians the same which hee received of the Lord 1 Cor. 11.23 The Church of Rome is found then to bee a falsifier and corrupter of Gods ordinance who have brought in seven Sacraments whereas the Lord commanded but two and these also of Gods institution they have defiled with many vaine inventions and idle superstitious ceremonies of their owne Calvin 2. Confut. Hagar was not Abrahams wife Vers. 11. THis was very grievous in Abrahams sight because of his sonne not because of Hagar it seemeth then that Hagar was not Abrahams wife as Pererius thinketh for these reasons 1. Because Abrahams affection would have beene greater to his wife than to his childe 2. Hagar is called a bond-woman still but if she had beene Abrahams wife she had beene free neither would Abraham if she were his wife have committed her to the power and government of Sarah as he did Gen. 16.6 Behold thy maid is in thine hand doe with her as it pleaseth thee The husband only in the family is the governour and head of the wife 3. It is not likely that Abraham should have beene commanded to send Hagar away never to returne if she had beene his wife the Scripture alloweth no such perpetuall separation but in case of fornication Matth. 5.35 Whosoever shall put away his wife except for fornication causeth her to commit adultery Neither are the contrary reasons of any value 1. Thom. Aquin. saith that as in the law Moses allowed to give a bill of divorcement ad evitandum uxoricidium to avoyd wive-slaughter so it was lawfull for Abraham to cast out Hagar for the manifesting of that mystery expressed by Saint Paul Galat. 4. Contra 1. Aquinas then thinketh that the very mariage was dissolved which Pererius denieth as shall even now appeare 2. That which Moses permitted was no approbation but a toleration as our Saviour saith for the hardnesse of their hearts Matth. 29.6 but this fact of Abraham was lawfull and commendable the examples therefore is not alike 3. God will not have his commandement broken to make a mysterie but if Hagar had beene Abrahams wife he in putting her away had violated that precept they two shal be one flesh 4. the mysterie better holdeth to make Ismael the sonne of Abrahams bond-maid rather than of his wife 2. Perer. this was done not by the will of Abraham but by the councell of God therefore Abraham might put her away though his wife in v. 21. Contra. 1. proove her first to be Abrahams wife and then I will yeeld that at Gods commandement she might be put away But this being the thing in question whether she were Abrahams wife it is more probable that she was not because of this seperatioÌ„ 2 God useth not to dispense extraordinarily with his law whereas his purpose and will may otherwise be effected as in this case the counsell of God for casting out of Hagar might stand without any contradiction to Gods precept if Hagar be held to be Abrahams concubine rather than his wife 3. We find in scripture that God brought man and wife together as Eve to Adam the Angell bid Ioseph not to feare to take Mary whom hee purposed secretly to send away but of Gods separating of man and wife but in the case excepted we read not 3. This separation was only from bed and bord not otherwise the marriage knot remained insoluble and untied still Perer. ibid. Cont. If the marriage bond remained how came it to passe that Abraham after Sarahs death tooke a new wife Keturah and not his former wife Hagar 4. But the Scripture saith Hagar was Abrahams wife Gen. 16.3 Sarah gave her to Abraham for his wife Contra. 1. The meaning only is that Sarah gave Hagar to be in stead of his wife in this office only for procreation of children and to be in her place for shee saith It may be I shall receive a childe by her neither is Hagar accounted afterward as a wife but an handmaid still 2. or wee may say that Hagar is here called a wife improprié improperly for Sarah had no power to give Abraham another wife Calvin 3. Confut. Many challenge to be true Catholikes which are not Vers. 10. THe sonne of this bond-woman shall not be heire Like as Ismael did challenge the birth-right and despised Isaack and by his mothers instigation sought the inheritance and bare himselfe bold of his eldership so it is no marvell if that they which are but a bastard Church and Pseudocatholikes doe appropriate unto themselves the name of the Church of Christ like to those of whom the spirit of God speaketh which were of the Synagogue of Satan calling themselves Iewes and were not Revel 3.9 But as Ismael for all his bragging was no whit nearer the inheritance so these bolstred out and embossed titles will no sooner make them the Church of God 4. Confut. Not lawfull to make allegories of Scripture THough Saint Paul having the instinct of Gods Spirit doth allegorize the history of Sarah and Hagar it is therefore no warrant to every expositer and interpreter to make allegories of Scripture which corrupt use the Romane Synagogue alloweth and others practise 1. Saint Pauls
proved 2. That hee was set over the whole Church of Christ is but a friers dreame all the Apostles were in equall commission and all were sent immediately of Christ to preach the Gospell a◠my father sent me so send I you Ioh. 20.21 that charge of our Saviour pasce oves feed my sheepe will not beare such universall jurisdiction for neither all Christs sheepe are committed only to Peter and feeding signifieth not ruling or commanding but teaching and instructing a duty Saint Peter himselfe being Judge common to all pastors and presbyters feed the flock c. 1 Peter 5.2 3. Neither is it true that Saint Peter first preached to the Gentles 1. for Saint Paul was converted Act. 9. before Peter saw that vision Act. 10. who immediately upon his conversion preached to the Gentiles in Arabia and Damascus Galath 1.15 16 17. 2. Saint Peter indeed was both the first and last that was resolved by vision of the calling of the Gentiles but Saint Paul was sure thereof before by revelation and communicated not with Peter about his vision before he preached to the Gentiles Galath ibid. 3. Neither is it true that Cornelius family was the first that was called among the Gentiles for Andronicus and Iunia were in Christ before Paul Rom. 16.7 who was converted before Cornelius was called 4. Though the priority of preaching to the Gentiles were yeelded to Peter yet the superiority goeth not together with it 5. Lastly all this being presupposed yet it is but a simple argument that is grounded upon types and figures as this is for Saint Peters supremacy out of this place 2. Confut. Marriage cannot be contracted by Proctors betweene the parties being absent Vers. 4. TAke a wife to my sonne Thomas Anglicus by this president would authorise the marriage of parties absent by messengers and proctors going betweene them in 24. c. Genes But no such thing can be hence gathered for Abrahams servant did not conclude the marriage betweene Rebecca and Isaack but only procured the espousals and promise of marriage which was not fully contracted and concluded till they both met and then the text saith he tooke Rebeccah and she was his wife v. 67. Perer. 3. Confut. Against the invocation of Angels Vers. 42. O Lord the God of my master Abraham though Abraham had said to his servant that the Angell of God should goe before him v. 7. yet the servant prayeth not to this Angell that was appointed to be the president of his journey but he only directeth his prayer unto God as the scripture biddeth Thou shalt worship the Lord thy God and him only shalt thou serve Matth. 4.10 6. Places of Morall observation 1. Observ. Not to sweare rashly Vers. 5. ANd the servant said what if the woman will not come c. The servant is very cautelous and circumspect in taking his oath lest he should binde himselfe to any inconvenience by his oath he casteth all doubts afore and desireth to have the matter explaned to the which hee sweareth Muscul. so ought wee to bee well advised in taking of an oath which the Prophet calleth swearing in judgement Ierem. 4.2 2. Observ. Our countrey not to be hated for some abuses therein Vers. 4. THou shalt goe unto my countrey c. Abraham hateth not his countrey though hee knew the same to be addicted to Idolatry As many doe in these daies who being runnagates from their countrey for superstition rather than religion have practised the subversion of Prince and countrey by forrein invasion Muscul. 3. Observ. All our affaires must begin with prayer Vers. 12. HEe said O Lord God of my master c. This servant commending the successe of his businesse and journey by prayer unto God doth teach us to begin all our actions and enterprises with prayer as the Apostle saith I will that men pray every where lifting up pure hands c. 4. Observ. A faithfull prayer hath present effect Vers. 15. YEt he had left speaking Rebecca came Thus the Lord gave present audience to the prayer of his servant as appeareth by the immediate effect thereof According to the saying of the Prophet before they call will I answer and while they speake I will heare Isay 65.24 Mercer So the Angell said to Daniel In the beginning of thy supplication the commandement came forth Dan. 9.23 as soone as he beganne to pray the Lord heard him 5. Observ. Children must not be brought up delicately Vers. 16. SHe went downe and filled her pitcher c. Rebeccah was trained up by her mother to doe domesticall and houshold works she was not brought up delicately even shee that was appointed to be the mother of Patriarks Prophets Kings had this simple and hard education which may be a lesson to fathers and masters not to bring up their children and servants delicately or wantonly but to bring them to labour in their youth and children and servants may here learne obedience not to thinke scorne to doe such homely services which their parents and masters shall thinke good to require of them Musculus 6. Observ. It is lawfull sometime to conceale part of the truth Vers. 39. WHat if the woman will not follow me Here the servant leaveth out in his discretion Abrahams charge given him Beware that thou bring not my sonne thither againe vers 6. as also other speeches of his master As the Lord that tooke me from my fathers house c. for these speeches would have but further offended them as though Abraham had held them to be a forlorne and wicked people that he counted it a benefit that God called him out from them and would by no meanes that his sonne should returne thither Mercer Muscul. We learne then that every truth in all places and upon all occasions is not to be uttered as Ieremy thereunto moved by the King concealed the chiefe matter wherein the King communed with him and telleth the Princes what he thought good to impart unto them Ierem. 38.27 THE SECOND TOME OR PART OF GENESIS Containing THE HISTORIE OF THE THREE PATRIARKS ISAACK IACOB AND IOSEPH divided into two Bookes The first of Isaack and Jacob the second of Ioseph HEB. 11.20 21. 20. By faith Isaack blessed Iacob and Esau concerning things to come 21. By faith Iacob when he was a dying blessed both the sonnes of Ioseph c. AMBROS Officior lib. 1. Quid sapientius sancto Iacob qui Deum vidit facie ad faciem quid justius qui ea quae acquiserat cum fratre divisit quid fortius qui cum Deo luctatus est quid modestius qui filiae injuriam mallet praetexere conjugio quam vindicare What was wiser than holy Iacob who saw God face to face what more just who what he had gotten parted with his brother what stronger than him who did wrestle with God what more modest who had rather right his daughters wrong with marriage than revenge it VERITAS †FILIA †TEMPORIS LONDON ¶ Printed by the
from heaven or such bread as hee might bring from Midian beside bread they did also eat of the remainder of the peace offerings Tostat. 2. Before God Oleaster expoundeth before the Tabernacle but as yet the Tabernacle was not built as is shewed before quast 7. nor Aarons Priesthood instituted as Cajetan well noteth here Non interfuit Aaron ut sacrificaret sed ut conviva Aaron was not present as a sacrificer but as a ghest 3. Others doe expound before God In gloriam honorem Dei to the honour and glory of God Simler Calvin So also Origen Omnia quâ— Sancti faciunt in conspectu Dei faciunt All that the Saints doe they doe in the sight of God as the Apostle saith Whether you eat or drinke c. doe all to the glory of God 4. But somewhat more is insinuated here that as after the Tabernacle was built before the Arke was said to be in the presence of God so now because they were assembled in Moses Tabernacle where the cloudy piller rested they are said to eat before the Lord who manifested himselfe in that piller Tostat. quaest 4. in cap. 18. QUEST XVI How the people came to Moses to aske of God Vers. 15. THe people come unto me to seeke God c. and I declare the ordinances of God and his lawes 1. Some expound it that they enquired of God by Moses Oleaster But it is not like that in every small matter Moses consulted with God for them for although the Lord cannot be wearied and he is ignorant of nothing yet for reverence of the divine Majesty they were to forbeare in small matters Tostat. So also Augustine Nunquid per singula credendum est eum consulere solere Deum It is to be thought that for every thing he used to consult with God 2. Some interprete because the sentence of Moses being their lawfull Judge was the sentence of God in asking of Moses they asked of God Cajetan And to the same purpose Augustine moving the question how Moses maketh mention here of the lawes of God seeing there were none as yet written maketh this answer Nisi praesidentem menti suae Dominum consuleret c. Vnlesse he had consulted with God the president of his mind he could not have judged justly Moses therefore was the interpreter of the will and sentence of God revealed unto him so judged according to his lawes 3. But this phrase to seeke God insinuateth a further matter that when they had any weightie businesse which either concerned God or the state of the common-wealth then they went to seeke an answer of God as the phrase is used 1 Sam. 9.9 Iun. So then here is a distinction of causeâ— noted in the greater and weightie affaires they consulted with God by Moses as Iethro saith afterward vers 19. Be thou unto the people to Godward and report their causes unto God but the smaller matters Moses judgeth himselfe which were afterward by the advice of Iethro transmitted over to the inferiour officers QUEST XVII Why the Lord would have Moses to take his direction from Iethro Vers. 19. HEare now my voyce Augustine here moveth a question why the Lord would have his servant Moses to whom he so often spake to take this direction from a stranger to the which he maketh this answere that God hereby would teach us 1. Per quemlibet hominem detur consilium veritatis non debere contemni That by whomsoever any true counsell is given it should not bee contemned 2. Againe God would haue Moses thus admonished Ne eum tentet superbia c. lest that sitting in that high seate of judgement Moses might have beene somewhat lifted up and therefore this was done to humble him 3. Rupertus goeth yet further and sheweth that this fact of Iethro was answerable to that saying in the Gospell That the children of this world are wiser in their generation than the children of light So Iethro for civill government and worldly affaires was wiser than Moses but in things belonging unto God Moses went beyond him Ferus addeth that hereby Moses was humbled Videns se non omnia scire seeing that he knew not all things but was advised by a stranger to take a better course in politike administration than he himselfe could thinke of QUEST XVIII What causes Iethro would have reserved to Moses BE thou for the people to Godward 1. Some thinke that here is a distinction made by Iethro of the spirituall and temporall power the first he would have still reside and rest in Moses as best exercised in spirituall things the other to bee passed over to others Ferus But the chiefe temporall power remained in Moses still after the choice made of the inferiour officers hee was the chiefe Prince and Magistrate notwithstanding nay rather hee resigned afterward his ordinarie spirituall power unto Aaron retaining the temporall still 2. Others thinke that whereas Moses was both a Lawgiver to the people and a Judge also that the first power he reserved still but the other part of executing judgement in particular cases according to those lawes he transmitted over to the officers Ex Simler But this is not true neither for Moses gave the sentence against the blasphemer Numb 24. and against him that violated the Sabbath Num. 5. 3. Wherefore the distinction here made is neither of divers kinds of offices as the spirituall and temporall nor yet of divers parts and functions of the same office as in making and executing of lawes but the difference was of causes small and great the one to bee reserved to Moses hearing the other to be committed to the officers to be chosen And so afterward they came to Moses when any difficult and hard matter fell out as when one blasphemed God in the host Levit. 24. they brought him to Moses likewise when they found one gathering of sticks upon the Sabbath they referred the matter to Moses Numb 15.33 In the cause also of Zelopechads daughters they resorted to Moses Numb 37. 4. And in those weightie matters two things were required of Moses first that hee should consult with God and then declare unto the people the will of God and shew them the ordinances and lawes of God vers 20. the ordinances or as the Latine Interpreter readeth ceremonies did onely appertaine unto God the lawes were of two sorts either such as concerned both God and man as the morall commandements the first table whereof commandeth our dutie toward God the second our dutie to our neighbour or such which onely concerned the affaires and controversies among men as the Judicials Tostat. quaest 5. 5. Herein then consisted Moses office 1. That he should report unto God the requests and demands of the people and so pray for them 2. To report unto the people the will and pleasure of God both Quantum ad cultum Dei what hee required concernnig his service and to shew them the way which they should walke
from abstinence from the marriage bed to conclude perpetuall forbearance is absurd Ferus one of their owne writers is more equall who writeth thus Non est malum matrimonium sed tamen accessuri ad Deum etiam à licitis temperare debent Matrimonie is not evill yet they which come unto God ought to abstaine even from things lawfull Which kind of abstinence is by the Apostle required not onely of Ministers but of all in generall in the foresaid place 1 Cor. 7.5 5. Cont. Against the distinction of counsels and precepts RVpertus further hath this note upon this text Ad sanctificationem non satis est fecisse praceptum nisi adjicias facere consilium To sanctification it is not enough to fulfill the precept unlesse you adde to performe the counsels also And in that place he sheweth what a precept is to abstaine from things unlawfull and what a counsell is abstinere à licitis to abstaine from things lawfull Lib. 3. in Exod. cap. 26. Contra. 1. Though the use of the wife were in it selfe lawfull yet upon this prohibition it was unlawfull therefore it was no counsell now but a precept 2. That distinction of precepts and counsels is not sound nor consonant with the Scriptures as they call those precepts which are commanded of God and which to leave undone is sinne The counsels are not enjoyned and to leave them undone is no sinne but in keeping of them there is greater reward For whatsoever we doe or can doe it is but our dutie to doe Luk. 17.10 and if we come short in doing those things which are commanded it is not possible for any to doe more than is required And seeing our Saviour biddeth us to be perfect as his heavenly father is perfect and we are commanded to love the Lord with all our heart and all our soule then the counsels which they call of perfection if they proceed from the love of God are commanded also 6. Morall observations 1. Observ. We must be as ready to performe as promise obedience Vers. 8. ALl that the Lord hath commanded will wee doe The people are ready to promise obedience and that without any limitation to all that God commanded but they soone forgat their promise and they were afterward as slow to performe as here they are ready to vow obedience whereby we learne Nullius momenti esse subitum affectum nisi accedat perseverandi constantia That a sudden affection is of no moment unlesse constancie in persevering be added Calvin to the same purpose Oleaster As in the parable the sonne that said to his father when he was bid to worke in his vineyard and made answer hee would not yet after repented and went is commended before him that gave faire words and said he would but went not Matth. 21.29 2. Observ. Due preparation must goe before the hearing of the word Vers. 10. LEt them wash their cloaths Hereupon Origene thus noteth Nemo potest audire verbum nisi sanctificatus id est sanctus corpore mente None can heare the word of God unlesse they bee sanctified that is holy in minde and bodie If any come with unwashen garments that is unprepared it will be said unto him as in the parable to him that had not his wedding garment Friend how camest thou in hither The word of God is not to be handled with uncleane hands neither will enter into uncleane hearts B. Babingt 3. Observ. Our sanctification is not perfected all at once Vers. 10. SAnctifie them to day and to morrow Non enim una die perficitur sanctificatio c. For our sanctification cannot be perfited in one day We must labour and study for it all the dayes of our life Ferus As the Apostle compareth Christians to men set in a race So run that ye may obtaine 2 Cor. 9.24 It is in vaine for a man to set forward in the beginning of his race if hee hold not out to the end so our regeneration is not perfited all at once in the beginning we must goe on still untill the Lord have perfited his worke in us 4. Observ. Against curiositie in divine things Vers. 12. THou shalt set marks unto the people Docet hic locus ne in rebus divinis simus curiosi This place sheweth that we ought not to be curious in the searching out of divine things Ferus and to shew what an odious thing curiositie is in matters forbidden and that we should be content with that which it pleaseth God to vouchsafe to reveale unto us B. Babington As the holy Apostle saith that no man presume to understand above that which is meet to understand but that he understand according to sobrietie as God hath deal◠to every one the measure of faith Rom. 12.3 5. Observ. The word of God had need often to be inculcate Vers. 21. GOe downe charge the people Such is our dulnesse that we had need to have the word of God often inculcate and beaten upon us Men are marvellous apt to transgresse and therefore againe and againe they must bee admonished by Moses B. Babingt Therefore the Apostle saith It grieveth me not to write the same things unto you and for you it is a sure thing Philip. 3.1 As here Moses is commanded to iterate and renew the same charge that the people breake not their bounds CHAP. XX. 1. The method and Argument THis Chapter setteth forth the promulgation of the morall law with certaine effects that followed 1. In the promulgation first there is the preface shewing who was the author and proclaimer of the law God the Lord what hee spake all these words vers 1. and what the Lord had done for his people wherefore they should be willing to heare and receive his law he had brought them out of Egypt vers 2. Secondly the Commandements follow which concerne the worship of God in the first table containing foure Commandements and our dutie toward our neighbours in the six last to vers 18. which make the second table The first table prescribeth both the internall worship of God who is to be worshipped in the first commandement vers 3. and in what manner spiritually in the heart minde not by any Idolatrie or Imagerie where the matter of such images and Idols is rehearsed vers 4. the abuse forbidden vers 5. the reason added partly from a punishment threatned vers 5. partly from mercie promised vers 6. The externall worship of God is prescribed in the reverent profession of his name which is not to bee taken in vaine where there is to be considered first the prohibition then the penaltie in the third commandement vers 7. And in the keeping of the Sabbath in the fourth commandement which consisteth of the constitution thereof by an Antithesis or opposite comparison of the six dayes of labour vers 8 9. then of the prescription both in what manner and by what persons the Sabbath must be kept vers 10. and the confirmation taken
from the example of God himselfe vers 12. The second table commandeth the mutuall duties to be performed among men and forbiddeth whatsoever is contrarie thereunto which are either the sprigges and branches of vices committed or the very root of corruption it selfe The sprigges are such as concerne some certaine callings and persons as in the fifth commandement which prescribeth the dutie toward our superiours with a promise of long life annexed vers 12. or belong indifferently to all men in generall and touch either their bodie and life in the sixth commandement vers 13. their marriage and wife in the seventh vers 14. their goods in the eighth vers 15. their name and fame in the ninth vers 16. Then followeth the root of all which is evill concupiscence in the tenth vers 17. which consisteth of a particular enumeration what things of our neighbours are not to be coveted In the second part the effects that followed are either matters of fact or matters of precept of the first are 1. The feare of the people in standing a farre off vers 18. 2. Their request to Moses that hee would speake unto them vers 19. 3. Moses comforting of the people vers 20. 4. His drawing neere unto God vers 21. The precepts are three 1. to make no Image with the reason thereof they saw none while God talked with them vers 22 23. 2. What Altar they shall make either of earth vers 24. or unhewen stone v. 25. 3. They shall make no steps unto the Altar and why vers 26. 2. The divers readings Vers. 5. Thou shalt not bow downe unto them I.G.B.A.P. better than thou shalt not worship them S.L.V. shachah signifieth to how unto and the construction with the preposition כ lahem sheweth a Dative case to them Stronge jealous I.A.P.V.L. better than a jealous God S.B.G. for the word El here signifieth strong◠for otherwise it should be set thus kanah El jealous God not El kanah God jealous Vers. 7. Will not hold him guiltlesse or innocent B.G.L.P. will not leave him unpunished V.I. the sense rather than the words will not hold him cleane or mundifie him S. A. nakah signifieth both to cleanse and hold innocent but the latter rather here Vers. 10. In it thou shalt not doe any worke L.B.G.S. in it is not in the originall as I.V.A.P. leave it out Vers. 17. Thou shalt not utter a false testimonie c. I. thou shalt not speake L. answere V.A. testifie a false testimonie S.A. beare false witnesse B.G. ghanah signifieth all these to speake to answer to testifie the first rather here 3. The explanation of difficult questions QUEST I. Whether this be a Commandement I am the Lord. Vers. 2. I Am the Lord thy God 1. It is the opinion of the Hebrewes that this should be the first Commandement they give this reason because it was necessary that the people should first firmely and stedfastly beleeve that the Lord which spake unto them was that God which brought them out of the land of Egypt before they could be perswaded to yeeld obedience to his law as they further shew it by this similitude Like as a King that should offer lawes and ordinances unto a Province and Countrie to be kept and observed must first be received and acknowledged for King before his lawes would finde admittance So the people were first to beleeve that hee was the God that delivered them before they could resolve to receive his law 2. But to this it may be answered 1. That the people were alreadie perswaded and firmely beleeved that the Lord was their God which had delivered them from their enemies and they had promised already to yeeld obedience to all Gods commandements chap. 19.7 and therefore it was not needfull to give them any speciall commandement to beleeve the Lord to bee their God Sic Paul Burgens addition 1. 2. But although this answer giveth satisfaction in respect of the present condition of the Israelites to whom the Lord had approved himselfe already by many wonderfull works to be their God and therefore they needed not any speciall commandement in that behalfe yet seeing the morall law was not given to that age present or to that nation onely but to all people in the world which have not any such preparation or foundation of this first beleefe and perswasion of the true God by such wonderfull signes and miracles therefore further it must be added that even this precept to beleeve is the true God to repose our whole trust in him is contained even in the first commandement following Thou shalt have no other Gods for here we are commanded to acknowledge the Lord to bee the onely true God and so consequently to give him that honour and worship which belongeth unto him And so saith Cyprian Quòd Deus solus colendus sit c. That God onely is to be worshipped is shewed in Deuteronomie Thou shalt worship the Lord thy God and likewise in Exodus Thou shalt have no strange gods before me De exhortat Martyrii cap. 2. 3. But that this is no commandement it appeareth by this because here is nothing forbidden or commanded as in the rest all the rest of the commandements are expressed by way of commanding but this by way of affirming I am the Lord. Tostat. And beside if this were a commandement there should be more than tenne in all therefore it is no precept but quoddam inductivum ad catera a certaine inducement to the commandements following Tostat. Oportuit ante omnia jus legislatoris sanciri c. First of all it was meet that the right and authoritie of the lawgiver should bee established lest that which hee commanded should bee despised Calvin So Origene Hic sermo nondum mandati est sed quis est qui mandat ostendit This speech is no commandement but sheweth who is the Commander QUEST II. Of the distinction and difference of the lawes of Moses in generall BUt before wee proceed in particular to entreate of the morall law first wee must consider of the lawes of Moses in generall and of the difference of them 1. The lawes which Moses delivered unto Israel were of three sorts Morall Judiciall Ceremoniall The first doe prescribe a perfect rule of righteousnesse discerning things that are right and just from the contrarie both toward God and man both in externall and internall duties requiring obedience under the paine of everlasting death The ceremoniall concerned such rites and services as belonged to the externall worship of God prescribed unto that people both to distinguish them from other nations in the world and to be signes and symboles unto them of the spirituall graces of the new Testament to bee fulfilled by the Messias The Judiciall lawes belonged to their civill state which were such ordinances as contained rules of equitie for the judging and deciding of civill controversies and questions and decreed punishments for the transgression◠against both the
speaketh of himselfe Tanquam de aliquo tertio As of some third person as chap. 19.11 The Lord himselfe saith to Moses The third day will the Lord come downe Lippom. 4. This further was admirable that all the whole host of Israel containing so many hundred thousand did at once heare and understand the voice wherein God spake unto them as Moses witnesseth Deut. 4.10 Iehovah spake unto you out of the middest of the fire and you heard the voice of the words I remember that Chrysostome in a certaine homily did gesse there were about 100. thousand that were then present to heare him but in the campe of Israel there being 600000. men of warre above twenty beside the young and old women and strangers which might well make five times so many toward 30. hundred thousand as Tostatus and others conjecture it was a wonderfull and strange thing that one voice should be heard of them all as Iosephus saith Omnes audiebant vocem sublimi descendentem ut nemo non intelligeret All heard the voice that came downe from above so that there was none which did not understand and as Cajetane saith Proportionata erat tam propinquis quà m distantebus auditoribus The voice was so proportioned that all heard both neere and further off And therefore it is called A great voice Deut. 5.22 5. And where it is said All these words the meaning is the ten Commandements only to the 18. verse of this twenty chapter for all the Judicials and Ceremonials following were not uttered by the voice of the trumpet but delivered to Moses Tostat. And these words were spoken in this order here set downe and as they were afterward graven in the two tables of stone Moses doth not set them downe altogether after the same manner Deut. 5. which hee doth as an interpreter and expounder of the law Iun. QUEST VIII Why it pleased God himselfe to speake to his people in the giving of the law NOw it pleased God himselfe to pronounce this law in the hearing of the people for these reasons 1. To win the more authority unto his Commandements that they should not contemne and despise them afterward Ferus As Moses afterward rendreth this reason vers 2. That his feare may bee before you that you sinne not Burgens 2. That they might afterward give more credit unto Moses the Lord speaking unto him in the hearing of the people So the Lord himselfe saith Loe I come unto thee in a thicke cloud that the people may heare whiles I talke with thee and that they may beleeve thee for ever chap. 19.9 3. That the people might know that the Lord was their Lawgiver that he and none other did prescribe them Lawes and that to him and none other they should yeeld obedience 4. The people hereby had experience of Gods mercy that vouchsafed to speake unto mortall men as they themselves confesse Wee have seene this day that God talketh with man and he liveth Deut. 5.24 Burgens QUEST IX Of the division of the Morall law NOw the Morall law is first divided according to the subject and matter into two tables the first comprehending those precepts which concerne the worship of God in the foure first Commandements the second those which command the duties to our neighbour This division is warranted by our blessed Saviour Matth. 22.37 dividing the law into two generall or great Commandements Thou shalt love the Lord thy God with all thy heart c. This is the first and the great Commandement and the second is like unto it Thou shalt love thy neighbour as thy selfe Simler And the reason of this division is that by this order in setting our duty toward God before our duty toward our neighbour the greatnesse and eminencie of the one over the other should be manifest according to the Apostles rule It is better to obey God than man Act. 4.19 And therefore our blessed Saviour calleth the first the great Commandement Vrsin Iosephus then is deceived who putteth five Commandements to the first table making the fift Commandement of honouring the parents one of them But beside the former reason that the precepts onely commanding our duty toward God belong to the first table S. Paul convinceth him who calleth the fift Commandement the first with promise Ephes. 6.2 meaning the first of the second table but in Iosepus opinion it should be the last of the first table Simler Another reason of this division of the tables in setting the precepts first which prescribe our duty toward God is to teach us that no morall or civill duties as of justice chastity sobriety are pleasing unto God if they do not proceed from faith and from an heart setled aright in the true worship of God And therefore those glorious outward workes among the Heathen of justice fortitude temperance were not true vertues before God because they proceeded not from the knowledge and feare of God 2. Another division of the law is into the severall particular parts whereof it consisteth that is ten Commandements therefore called ten words Exod. 34.28 and Deut. 4.13 which are so many not because God delighteth in that number but because of the summe and argument of the things therein contained which are necessarily drawne to so many heads nothing being either omitted or superfluously added Vrsin 3. The law further in respect of the matter of the particular precepts is divided thus that generally in the morall law is contained the worship of God and the same either immediate or mediate The immediate which directly concerneth God is either internall both who is to bee worshipped prescribed in the first Commandement and after what manner with spirituall worship in the second or externall which is either private in not prophaning Gods name precept 3. or publike in the sanctifying of the Sabbath precept 4. The mediate service of God which indirectly is referred to him but directly and properly concerneth our neighbour is likewise either externall which consisteth either in speciâ—ll offices as of the mutuall duties betweene superiours and inferiours precept 5. or generall toward all sorts of men as in the preserving of our neighbours life precept 6. of his chastity precept 7. of his goods precept 8. of the truth precept 9. The internall is in the rectifying our very desires and inward affections toward our neighbours precept 10. Vrsin Which subdivision is very apt and fit saâ—ing that hee maketh all the law but one great Commandement the worship of God whereas our Saviour divideth it into two which division of necessity must be received Some concurring with Vrsinus in the subdivision of the first table doe otherwise distribute the second in this manner it commandeth either speciall duties of some certaine callings in the 5. or generall in the rest and that either in respect of our neighbour in the 6 7 8 9. or of God who knoweth the heart and so the very inward concupiscence is forbidden in the 10. So Pelacherus Pelargus Iunius
he had manifested himselfe among them they could not now as in the fight of God admit of any other The case of the Gentiles was otherwise for though they worshipped other Gods yet it was not coram facit Dei quae illis fuit incognita before the face of God which to them was unknowne Calvin And thus much in effect is declared afterward vers 23. Thou shalt not make with me Gods of gold c. Si me in Deum habetis non potestis habere alium If you will have me for your God you cannot have another QUEST V. What reasons ought chiefely to move us to acknowledge the Lord only to be our God HEre may be added the reasons which ought to move us to acknowledge the Lord Creator of heaven and earth to be our God 1. The first is taken from his dignity and excellency and great glory which is due unto him The Lord himselfe saith Isai. 42.8 My glory will I not give unto another This honour therefore is of right due peculiar and proper unto God to be acknowledged to be the only Lord therefore they rob God of his honour that worship any other God 2. The second reason is from the great benefits which we have received of the Lord hee hath created us and redeemed us and given us all things needfull for our bodies and soules 3. Because in baptisme wee have vowed obedience and service unto God and to become his servants and to renounce all other Gods whatsoever 4. The Lord hath froed and redeemed us from the miserable thraldome of sinne and Satan which was more grievous than the captivity of Egypt and Babylon and hath called us to his service whose yoke is easie and his burthen light This is the fourth reason Ex dominii diabolici gravitate From the heavinesse of the Devils thraldome 5. The fift is ex pramii sui muneris immensitate from the infinite greatnesse of his reward who hath not promised unto us an earthly Canaan a land flowing with milke and honey as to the Israelites but the everlasting kingdome of heaven Ex Thoma 2.2 quaest 122. ar 2. ad 3. 2. Doctrines observed out of the first Commandement 1. Doct. Of the particular contents of the first Commandement THe contents of this Commandement which prescribeth the true worship and acknowledgement of God and forbiddeth the contrary are by Moses himselfe the best Interpreter of the law reduced to these three heads To love the Lord thy God with all thy heart with all thy soule with all thy might Deut. 6.5 Monte affectu viribus with our minde our affection our strength In every one of these three shall be briefely shewed the duties which are commanded and the vices forbidden First in the minde and understanding is commanded here the true confession and acknowledgement in our hearts of the only God as our Saviour saith This is life eternall that they know thee to be the only very God and whom thou hast sent Iesus Christ Ioh. 17.3 Against this duty the offences and transgressions are these 1. Ignorance of God which is of two sorts either simple ignorance such as was that of the disciples of Ephesus that did not know whether there were any holy Ghost or no Act. 19.2 or affected and wilfull ignorance as Psal. 14.1 The foole hath said in his heart there is no God Such an one was Pharaoh who said I know not the Lord Such are all Atheists as wicked Diagorâ—â— and Theodorus that denied there was any God and Protagoras with the Machiavellians and Cotta in Cicero with the Academikes which were doubtfull whether there were any God or no. 2. They also offend here which erroniously bring in other Gods As 1. Some doe worship Devils as the Apostle saith That the things which the Gentiles sacrificed they sacrificed to Devils 1. Cor. 10.20 Of this sort are all Conjures Witches Sorcerers that make any compact or contract with the Devill 2. Some among the Heathen worshipped the Sunne Moone and Starres As Ierem. 44. the Idolatrous women in Israel imitating the Gentiles worshipped the Queene of heaven as they called the Moone 3. Some worshipped the elements as the Persians the fire the Egyptians the water 4. Some adored men as Gods under the names of Iupiter Mars Mercury And the Papists have set up their Saints whom they invocate and make their prayers unto and so rob God of his honour imparting the glory of the Creator to the creature 5. Some have worshipped unreasonable creatures As the Egyptians a Calfe an Oxe Vultures Crocodiles the Syrians and Phenicians a Fish the Persians a Dragon 6. They which erre concerning the Trinity whereof see in the end of the 3. doctrine following Secondly God must have our whole heart and entire affection as 1. Our love 2. Feare and reverence 3. Affiance and trust 4. Thankfulnesse 1. God is to be loved above all as our blessed Saviour saith He that loveth father or mother more than me is not worthy of me Matth. 10.35 Contrary unto this affection of love are 1. The naturall emnity of the flesh by nature against God as the Apostle saith The wisdome of the flesh is enmity against God Rom. 8.6 2. Selfe love 2. Tim. 3.2 and the love of earthly things Vrsiâ— 2. We must feare God above all Deut. 6.13 Thou shalt feare the Lord thy God and serve him As we are to love God because of his mercy goodnes and bountifulnesse so we feare him for his justice and power in punishing of sinne And this feare bringeth forth reverence worship serving and adoring of God as the Lord saith by the Prophet If I be a father where is mine honour If I bee a master where is my feare Malach. 1.6 God therefore is to be honoured as our father and to be feared as our Lord. Contrary hereunto is 1. Carnall security and casting off the feare of God as it is in the Psal. 10.11 He saith in his heart God hath forgotten he hideth away his face and will never see 2. Prophanesse and irreverence in the presence of God as in Eutyâ—hus that fell asleepe while Paul preached Act. 20. 3. Hypocrisie when men draw neere with their lips but their heart is farre from God Simler 4. Servile feare which differeth from true filiall feare in these three respects 1. In the beginning and cause thereof the Filiall feare proceedeth from the love of God whom the children of God are afraid to offend because he is so gratious and mercifull a Father unto them but the Servile feare ariseth from the consideration of the justice and wrath of God 2. In the object they differ the Filiall feare worketh upon sinne it selfe the Servile upon the punishment of sinne 3. In the fruits and effects the Filiall feare is joyned with assurance and confidence the Servile with despaire Vrsin 4. As these vices are in the defect so curiosity is in the other extreme of excesse when presumptuously any attempteth to search and pry into
a dishonour to God himselfe therefore the honour thereof redoundeth also unto God Answ. If any with a despiteful intention against Christ doe deface his Image or picture it is contumelious against Christ because of the evill intention of his heart but if any doe it of a zealous mind against Idolatry and superstition it is no dishonour unto Christ as Epiphanius did rend a certaine picture of Christ in a cloath which he found in a Church Epist. ad Ioan. Hierosol and therefore the argument followeth not Vrsin 4. Object Some say that the second precept against the making of Images was only temporall and concerned the Jewes Ambros. Catharinus in opuscâ—l de imaginib Answ. The condemning of Idolatrie in the new Testament as in the places before recited 1. Cor. 6. 1. Ioh. 5. Revel 21. sheweth that the precept is morall and so perpetuall 5. Object The Idols of the Gentiles are condemned because they represented those which were no Gods Answ. The Gentiles in their Idols also had a relation to God they were instituted as Maximuâ— Tyrius saith Vt admoneamur Divinae naturae to admonish us of the Divine nature 6. Object The Lord saith by his Prophet Zephanie 2.11 He will consume all the Gods of the earth but Popish Images Images are not yet destroyed therefore they are not the Idols condemned in Scripture Answ. This Prophesie was fulfilled under the reigne of Constantinus and Theodosius when Idols were every where destroyed And this Prophesie concerneth the true Church of Christ that all Idols should be taken away and therefore the Romanists shew themselves not to bee the true Church of Christ because Idols are not removed from among them Simler Of humane precepts and traditions 8. Controv. Against humane traditions IT hath beene briefely touched before that among other transgressions of the first Commandement this is one the bringing in of superstitious inventions and usages into the service of God without the warrant of his Word See before Doct 1. transgress 5. Here then exception is to be taken against the Romanists for their presumption herein But first let us see the divers kindes of those things which are commanded by men which are of foure sorts 1. The Governours Civill and Ecclesiasticall doe sometime command such things as are injoyned by the Lord and prescribed by the Word as such are the Christian lawes of Princes inflicting punishment upon the offenders against the Morall law concerning our duty toward God or our neighbour such are the exhortations and admonitions of the Ministers of God out of the Word these Commandements all men are bound in conscience absolutely to obey Of this kinde of precepts is that place to be understood Deut. 17.12 That man that will doe presumptuously not harkening unto the Priest that standeth before the Lord or unto the Iudge that man shall dye 2. There are also politicke constitutions of the Magistrate which determine of circumstances concerning the better keeping of the duties of the second Table such are the positive lawes of Princes as when to beare armes to appoint law dayes to prescribe orders and rules for apparell and such like wherein wee are commanded to yeeld obedience to our superiours As the Apostle teacheth Rom. 13.1 Let every soule be subject to the higher powers and vers 7. Give to all men their duty tribute to whom tribute custome to whom custome feare to whom feare c. And these precepts doe not simply binde in conscience in respect of the matter commanded but in regard of the generall band whereby wee are bound to obey the Magistrate in all lawfull things and to avoid offence 3. There are also Ecclesiasticall precepts which concerne ceremonies and other Ecclesiasticall orders belonging to the duties of the first Table which concerneth the worship of God as to appoint times and houres of prayer to prescribe a forme of prayer and what gesture is meet to be used therein as to kneele to stand in what order the Scriptures should bee read these and such other Ecclesiasticall constitutions being appointed according to the generall rules of the Word that all things be done to edifying in order and without offence are obediently to be received in such things men should not bee contentious but willingly yeeld their obedience as the Apostle saith If any man lust to bee contentious wee have no such custome nor the Churches of God And these ordinances of the Church doe not binde in conscience otherwise then in regard of offence and scandall and as wee are generally bound in conscience in all lawfull things to obey our superiours 4. The fourth sort of humane precepts are those which are superstitious and command things not agreeable to the Word but rather contrary unto it Such are the seven Popish Sacraments the multitude of ceremonies which they have brought into the Church their superstitious fastes their pilgrimages to Saints processions with the crosse and such like Such were the traditions of the Pharisies which our blessed Saviour speaketh against Mark 7. Such precepts are not to be obeyed but herein we must follow the Apostles resolution It is better to obey God than man Ex Vrsin These foure kindes of precepts are thus distinguished the first doe absolutely binde in conscience as a part of Gods worship directly the second doe binde in conscience not in respect of the matter commanded but of our obedience which we owe unto the Magistrate in all lawfull things the third for avoiding of scandall and offence the fourth sort doe not binde at all as being unlawfull and contrary to the Word of God But for the traditions of the Church that they are a part of the worship of God it will be thus objected 1. Object God commandeth obedience unto our Superiours Answ. No otherwise than they command such things as are agreeable unto his will either directly which are prescribed in the Word or by way of consequent that are consonant to the rules of the same 2. Object Such things as are done to the glory of God are a part of his worship such are the determinations of the Church Answ. Those things which of themselves serve to the glory of God as being by the Lord himselfe commanded belong unto his worship not all those things which accidentally onely serve to that end and as secondary meanes attend upon the service of God 3. Object Some of the Saints did worship God after a manner not prescribed so also may the Church now so Samuel sacrificed at Ramah and Elias in Carmel Answ. 1. To sacrifice unto God was a thing commanded though the place were indifferent before the building of the Temple 2. These were Prophets and had the extraordinary direction of the spirit Vrsin 4. Morall observations upon the second Commandement 1. Observ. God is full of long suffering Vers. 4. VIsiting the iniquity of the fathers upon the third and fourth generation c. Hierom out of these words well observeth the lenity and longanimity of God that so long
not bid onely to hate our fathers and mothers c. but even our owne life and soule also Nihil est homini anima sua conjunctius tamen nisi etiam hanc oderis c. Nothing is neerer to a man than his owne soule yet if thou doest not hate this also for Christ thou shalt not be rewarded as one that loveth him Homil. 36. in Mat. QUEST XII How farre children are bound to obey their parents NOw then it is evident how farre our duty is extended to our parents 1. Though they bee froward and perverse and endued neither with vertue nor wisdome or any other good qualities yet they must be reverenced and relieved as our parents and the reason thereof is that conjunction whereby they are joyned unto us by nature Hanc conjunctionem alia attributa non tollant This conjunction cannot be taken away by any other attributes but seeing by Gods providence they are our earthly parents and so instruments of our outward life wee must honour them as herein obeying the will and pleasure of God and submitting our selves to his providence Simler 2. But wee must so farre obey them as that wee disobey not God our heavenly father and so the Apostle doth limite our duty and obedience to our parents Children obey your parents in the Lord Ephes. 6.1 So Chrysostome Si habes patrem infidelem obsequere ei c. If thou hast an unbeleeving father obey him but if he would draw thee into the same pit of infidelity wherein hee is plus dilige Deum quâ—m patrem quia pater non est animae then love God more than thy father for he is not the father of thy soule but of the flesh therefore render unto every one that which belongeth unto him Carnalibus patribus praebete carnis obsequtum c. Unto carnall fathers yeeld carnall and outward obedience but unto the father of spirits reserve animae sanctitatem the holinesse and freedome of the soule Homil. 26. in Matth. Our duty then unto God being alwayes excepted in all other things wee must obey our earthly parents though they be evill and wicked for officium à personis discernendum c. the office and calling must be discerned from the persons wee may hate their vices and yet because of Gods ordinance honour their calling Vrsinus QUEST XIII At what age it is most convenient for men to marry to get children TOstatus here hath a politicke and wise consideration that because children are to honour their parents not only in giving them outward reverence but in helping and relieving them in their old age when as the aged parents cannot provide for themselves that parents should neither marry too soone nor yet stay too long but beget children in the middle and strength of their age as Aristotle would have men to take them wives about 37. yeeres of age lib. 7. politic c. 15. For if they should marry at 14. or 15. yeeres they themselves being yet but young and wanting experience are scarce able to provide for themselves much lesse for their children and for the same reason if they should deferre their marriage till their old age as to 65. yeeres or thereabout neither they growing impotent by their age can discharge the part of fathers in the education of their children and their children cannot bee of any growth in time to succour and relieve their aged parents But if they take the middle age of their strength both these inconveniences will be prevented for both they shall be sufficient for strength of body and mind to take care for their children and they also will bee attained to perfect growth and strength to helpe their parents in their age Tostat. qu. 17. QUEST XIV Whether the reciprocall duty also of parents toward their children be not here commanded AS children are here commanded to honour their parents so the reciprocall duty of parents is required toward their children for although expresse mention be made onely of honour to be given to parents and superiours yet the other also is included for seeing God tribuit eis nomen etiam tribuit eis rem doth give them the name of parents he doth also give them the thing and if he would have them reverenced with due honour his meaning is also they should doe things worthy of honour Vrsin Neque enim veri sunt parentes qui labores negligunt For they are not true parents indeed which doe neglect their children Basting And seeing the Scripture doth in many places urge and prescribe the duty and care of parents in bringing up their children this morall duty should altogether be omitted and so the Law of God should not be perfect if it were not comprehended in this precept Calv. QUEST XV. Wherein the duty of parents consisteth toward their children THe care then of fathers toward their children consisteth in these three things in their education in providing all things necessary for their maintenance and life in their instruction and institution and in due and moderate correction and castigation S. Paul toucheth all these three together thus writing Ephes. 6.4 Yee fathers provoke not your children to wrath then he saith but bring them up and further in instruction and information of the Lord. For provision and sustentation the Apostle saith If any provide not for his owne and namely for them of his houshold he denieth the faith and is worse than an Infidel 1. Tim. 5.8 that is herein he commeth short of the example of many Infidels who were kinde and naturall to their children For instruction and institution Moses saith thou shalt rehearse them continually to thy children Deut. 6.7 And the Wise-man saith Teach a childe in the trade of his way and when hee is old he will not depart from it Prov. 22.9 Concerning due correction and chastisement the Wise-man also saith Withhold not correction from the childe if thou smite him with the rod he shall not dye thou shalt smite him with the rod and shalt deliver his soule from hell Prov. 23.13 14. And this was the overthrow of Eli his house because hee did not reprove his children with a fatherly severity according to the quality and merit of their sinne Basting QUEST XVI Whether all the duties of mercy and charity are commanded in this precept LYranus and Tostatus consenting with him as he seldome useth to doe will have by the name of fathers here understood all men that are in need and necessity whom we are bound to succour as Augustine saith Pasce fame morientem quod si non poteris occidisti Feed him that is ready to be famished if thou doest not feed him thou hast killed him And Tostatus by honour here understandeth all the workes of mercy and charity and generally all good workes which a man is bound to doe nam mala opera qua vitare tenemur c. for the evill workes which we are bound to shun belong unto the other Commandements following Tostat. qu. 19. Contra. 1.
If it be the Prince himselfe and chiefe Magistrate which enjoyneth any thing unjust and unlawfull it must be considered of what nature and kinde it is that is commanded 1. If it be against piety and our duty toward God we must rather submit our selves to the punishment than yeeld unto the Commandement and so obey rather God than man as the three children did rather chuse to endure the flaming fire than to worship the Idoll which was set up and Daniel resolved rather to be cast into the Lions den than to be barred from making his prayer unto his God 2. If the things commanded concerne our temporall state as in grievous impositions taxes payments no resistance at all is to be used but such burdens must be endured with patience untill by good meanes as first prayer unto God and then making their moane unto their Governours they may bee eased So the people of God did submit themselves to such payments as their land was taxed at by their hard Lords as the people of Judea paid unto the King of Ashur 300. talents of silver and 30. talents of gold which he required of them 2. King 18.14 But Naboths case herein was singular who did well in not yeelding his inheritance unto the Kings desire because that belonged to the speciall policy of that nation not to alienate their inheritance from one tribe to another that a distinction of their families and tribes might be kept that it might be knowne of what tribe and family the Messiah should come Bucanus 3. If the subjects life be by indirect meanes assaulted or the chastity of his wife or the life of his children which a man is bound to defend by the law of nature as we see the unreasonable creatures are ready to defend their young ones the subject in these extremities is not to rise against the Princes authority yet the law of nature will binde him by all lawfull meanes to defend him and his Bucanus As the Prophet Elisha when the King sent a messenger unjustly to take off his head bid the Elders that sate with him in the house to shut the doore and to handle the messenger roughly 3. The third consideration is Where that is in what kinde of State such unjust edicts and commandements are enjoyned for if the State bee usurped by some Tyrant not lawfully possessed of the government it is lawfull for the State to remove him and to take armes against him as the Macchabees resisted King Antiochus wicked decrees 1. Macch. 2. who was an usurper upon that State Againe where the people are free and the Prince received upon condition to maintaine the ancient franchises liberties and immunities of the country the State may lawfully maintaine their liberties against the vexation and violence of Tyrants which was the case of Helvetia when they shaked off the government of the house of Austria And this case is much like unto that when Trajanus the Emperour delivered a sword to a certaine Governour with these words Vse this sword for me as long as I doe justly and against me if I doe unjustly But in an absolute Monarchy the case is otherwise QUEST XXV Whether it had beene lawfull for David to have killed Saul against Bucanus BUt here I cannot let passe untouched that assertion of Bucanus David potuisse juste interficere Saulem c. That David might justly have killed Saul because he had violently taken from him his wife had slaine the Priests and persecuted him with open force But that David did forbeare lest hee might have given offence to the Heathen that would have taken exception to the Kings of Israel if they had entred by bloud and others might have beene encouraged by this example to have attempted the like against lawfull Kings and beside David should have obscured his owne calling being of God and have beene thought ambitiously by seeking his owne revenge to have aspired to the kingdome Bucan de magistrat loc 77. Contra. It was neither expedient nor lawfull for David to have killed Saul as may be shewed by these reasons 1. He himselfe saith Wickednesse proceed from the wicked but mine hand be not upon thee 1. Sam. 24. 14. That which to doe was wickednesse was no wayes lawfull but to have killed Saul was wickednesse as David himselfe confesseth Ergo. 2. Againe David taketh another reason from the calling of Saul Who can lay his hand upon the Lords anointed and be guiltlesse 1. Sam. 26.9 It was not only not expedient but not lawfull to slay the Lords anointed 3. David maketh this distribution Either the Lord shall smite him or his day shall come to dye or he shall descend into battell and perish the Lord keepe me from laying mine hand c. ibid. v. 10. Saul only lawfully could end his dayes in respect of David three wayes by a naturall death or violent in battell or by the extraordinary stroke of Gods hand for he that God had set up must be removed also by God but if David had killed him he had not ended his dayes by any of these meanes 2. Places of doctrine observed upon the fifth Commandement 1. Doct. Of the generall and particular contents of this Commandement THe duties prescribed in this Commandement are of three sorts 1. Either of superiours toward their inferiours 2. Or of the inferiours toward their superiours 3. Or such as are common to them both 1. Superiours are first parents to whom it appertaineth 1. To nourish and provide for their children 1. Timoth. 5.8 If any provide not for his owne and namely for them of his houshold he hath denied the faith c. 2. To defend them against wrong Ephes 6.4 Fathers provoke not your children to wrath 3. To instruct them They must bring them up in the information of the Lord Ephes. 6.4 4. To give them due discipline and correction Prov. 19.18 Chasten thy sonne while there is hope and let not thy soule spare for his murmuring Contrary hereunto are 1. Either to be carelesse to provide for the children as Hagar cast away her sonne in despaire Gen. 21. or to pamper them too much and bring them up wantonly 2. Not to protect or defend them from wrongs or to be too much moved for small injuries offered unto them 3. Not to have care to give them good education and instruction as they whose children called the Prophet bald-head 2. King 2. 4. Not to give them due correction but to suffer them to commit sinne without cheeke which was Eli his fault 1. Sam. 2. 2. Magistrates also are the fathers of the Common-wealth to whom it belongeth first to prescribe good Lawes agreeable to both the tables of the Morall law and therefore the King is bid to read in the Law of God all the dayes of his life Deut. 17.19 2. To see those Lawes executed and the morall Commandements observed and kept of all Rom. 13. vers 4. He is the minister of God to take vengeance c. on him
that doth evill 3. To provide by other holesome positive lawes agreeable to the times and places to governe the people in all equity as it is said in the Proverbs By 〈◊〉 Kings reigne and decree justice Prov. 8. vers 15. Contrary hereunto are first negligence in government either in not prescribing good lawes to the people as the Kings of Judah offended herein that removed not the hill Altars or in not defending the innocent as Ahab suffered Iezabel to put innocent Naboth to death or in not punishing the transgressors of Gods law at all or not according to the quality of their sinne as Eli failed herein in being remisse toward his sonnes being then the Judge of Israel 2. Tyranny either in commanding unjust things as Saul did to his servants to kill David in his owne house 1. Sam. 19.11 or in sparing to punish the offenders as Saul in saving Agag alive 1. Sam. 15. or in punishing beyond the quality of the offence as Saul did for a small or no offence put the Priests to death 1. Sam. 22. 3. Pastors and Teachers are also spirituall fathers whose office is 1. Faithfully and diligently to teach the people found doctrine as S. Paul saith I kept backe nothing that was profitable but have shewed you and taught you openly and throughout every house Act. 20.20 2. To exercise with a fatherly clemency the discipline of the Church as S. Paul did in excommunicating the incestuous young man 1. Cor. 5. Contrary hereunto are 1. Negligence in teaching 2. Then insufficiency to teach for such cannot discharge the duty of spirituall fathers both these are touched by the Prophet Isay 56.10 The watchmâ—n are all blinde they have no knowledge they are all dumme dogs they cannot barke they lye and sleepe and delight in sleeping 3. Teaching of unsound and corrupt doctrine of such the Apostle saith If any man preach unto you otherwise than that which you have received let him be accursed Galath 1.9 4. The negligent administration of the Ecclesiasticall government as our Saviour reproveth the Scribes and Pharisies for wresting the Commandements of God to observe their owne traditions Mark 7.9 4. Masters are also fathers of their family and servants their duty is 1. To require of their servants such things as are equall and just and not beyond their power or strength Luk. 17.8 2. To provide for them food and raiment and other necessaries Prov. 31.21 Shee feareth not the snow for her family for all her family is cloathed with double 3. To governe the family and order them with discretion and to watch over them by domesticall discipline Prov. 31.27 She overseeth the wayes of her houshold and eateth not the bread of idlenesse Contrary hereunto are 1. To command hard and cruell service as Sampson being a servant to the Philistims was forced to grinde in the prison house Iudg. 16.21 2. To defraud them of provision or maintenance in sicknesse or in health as the Amalekite did which left the poore Egyptian being sicke in the field 1. Sam. 30.13 3. To be cruell and immoderate in correction unto them Balaam was reproved for his cruelty toward his beast a much greater fault it is for masters to bee too sharpe toward their servants 5. The elder sort and ancient must goe before the younger 1. In example of good life Prov. 16.31 Old age is a crowne of glory if it be found in the way of righteousnesse 2. In good counsell Iob 32.7 I said dayes shall speake and the multitude of yeeres shall teach wisdome Contrary hereunto are 1. Evill and light counsell in the elder sort wherein Iobs friends offended all but Elibu Iob 32. 2. Evill example in life and manners as Cham gave an evill example to Canaan his sonne in deriding his fathers nakednesse 3. Neglecting of the younger sort and letting them run their owne course without any admonition or direction as Gen. 19.4 both young and old in Sodome came together and beset Lots house Vrsin Duties peculiar to inferiours 1. HEre is required reverence both internall in acknowledging and approving the divine ordinance in appointing of superiours and testifying the same by externall obeisance as David reverenced and respected Saul because he was the Lords anointed his heart smote him for the cutting off the lap of Sauls garment he indured not to offer unto him the least indignity 2. Love must be joyned with reverence for one cannot truly and heartily reverence those whom they love not As S. Paul testifieth of the Galathians that if it had beene possible they would have plucked out their owne eyes and given them unto him Galath 4.15 3. Obedience must be yeelded in all lawfull things and that willingly as S. Paul would have servants obedient to their masters in singlenesse of heart as unto Christ Ephes. 6.5 4. Thankfulnesse for benefits received from the superiours as the Egyptians said unto Ioseph Thoâ— hast saved our lives Gen. 27.25 5. We must also beare with the infirmities of superiours such as may be tolerated without Gods dishonour and directly impugne not the law of God as Ecclesiasticus well admonisheth chap. 3.13 My sonne helpe thy father in his age c. and if his understanding faile have patience with him and despise him not when thou art in thy full strength Contrary hereunto are 1. Not to yeeld due reverence unto superiours in word or in deed as therefore S. Paul excused himselfe by his ignorance because he had called the high Priest painted wall Act. 23. 2. To hate them especially in respect of their office as the Witch at Endor hated Saul for expelling of Witches and Southsayers 1. Sam. 28.9 Or to love them more than God and to extoll them above their desert as the people that said Herods voice was the voice of God and not of man Act. 12. 3. To refuse to obey them in lawfull things as the Reubenites refused to goe with Deborah and Baruch to battell Iudg. 5.15 Or to obey only in shew as the sonne that said he would goe worke in his fathers vineyard and did not Matth. 21.30 Or in rebelling against them as Abshalom did against his father or in obeying them in things unlawfull as Doeg at Sauls commandement killed the Priests or in refusing to helpe and aid them as the men of Succoth refused to give bread unto Gedeons army Iudg. 8. 4. To be unthankfull unto them is another transgression as Pharaohs Butler was unto Ioseph that was his keeper and comforter in prison Genes 40. 5. And to lay open their infirmities not hiding and covering them as Cham did his fathers nakednesse Genes 9. or to flatter them as Tertullus the Orator commended Felix government beyond his desert Act. 24.3 Duties common both to Superiours and Inferiours 1. Here is commanded generally in all justice and prudence to give and yeeld unto every man that which belongeth to his place as when S. Paul had described the duty of servants toward their masters he saith likewise unto Masters
doth not take away externall subjection unto Princes as the Apostle saith Art thou called being a servant care not for it 1. Cor. 7.21 As one may be a servant and yet retaine his Christian liberty so he may also be a subject Bucan 2. The Prophet Esay saith Kings shall bee thy nursing fathers Isay 49.23 shewing that even under Christs kingdome there should be beleeving and faithfull Kings Serigius Paulus the Proconsull was converted by S. Paul and yet he was not charged to leave his calling Basting Act. 13. 3. Confut. Against the Papists that would have the Clergy exempt from the authority of the Magistrate THirdly the Romanists are here confuted which doe exempt their Clergy both their persons lands and possessions from the jurisdiction of the Civill Magistrate Concerning the first it is evident by Saint Pauls doctrine in saying Let every soule be subject to the higher powers Rom. 13.1 that none are to be excepted as Chrysostome saith Etiamsi Apostolus fueris etiamsi Evangelista etiamsi Propheta c. Though thou beest an Apostle an Evangelist or Prophet Hom. 23. ad Roman But the Pope and his Clergy are so farre from yeelding due obedience and subjection unto the Civill power that they have usurped authority over Emperours and Kings and commanded them by whom they should have beene commanded Basting Concerning the immunity of the lands and possessions of the Clergy 1. There is no reason but that they which possesse temporall things should also beare the burden imposed upon temporalties and not lay the burden wholly upon others 2. The Apostles rule is generall Tribute to whom tribute custome to whom custome Rom. 13.7 And our Saviour refused not to pay poll money for himselfe and Peter 3. Whereas it is objected that the lands of the Egyptian Priests were free from the payment and tax of the fifth part the reason is because their lands were not sold to Pharaoh as the peoples were as the text it selfe sheweth Except the land of the Priests only which was not Pharaohs Genes 47.25 And the Priests and Levites in Israel were exempted because they possessed no inheritance among their brethren but lived onely of the Offerings 4. Yet it is not denied but that Ecclesiasticall persons may enjoy such immunities and privileges as are bestowed upon them by the liberality of Christian Princes but they are not to challenge them by any Divine right Buâ—an 4. Morall observations upon the fifth Commandement 1. Observ. Of the duty of children to their parents HOnour thy father c. This strait charge of honouring parents reproveth their ingratitude which are sparing in relieving their parents in their age Calvin saith it is detestabilis barbaries a detestable and more than barbarous rudenesse for a childe to neglect his parents a great impiety it is and too usuall in these dayes Oleaster reporteth out of R. Simeon that God doth preferre the honouring of parents before his owne service I will have mercy and not sacrifice and rewardeth it more for those that honour God he honoureth againe but those which honour their parents he rewardeth with long life which is more than honour But this is somewhat too curious indeed honouring of parents is preferred before the ceremoniall part of Gods service which consisted in sacrifices but not before the morall part as it is set forth in the first Table And the honour which God promiseth is more than long life comprehending the glory of this life and the next But yet the Lord commandeth honouring of parents as a speciall duty for the neglect whereof our Saviour reproveth the Pharisies Mark 7. 2. Observ. Of the care of parents toward their children AGaine on the other side parents are to be carefull to provide for their children and to see to their good education not to provide only for their bodily life for so brute beasts doe for their young ones but especially to see that they be brought up in the knowledge of their heavenly Father which duty S. Paul requireth at parents hands Ephes. 6.4 And Solon made a law that the children should not be bound to relieve their Father that had not brought them up in some good trade The sixth Commandement Thou shalt not kill 1. The questions discussed QUEST I. Why this precept is set before the other that follow 1. AS the former Commandement exacteth and requireth to doe good and to performe our duty unto man so these following concerne our innocency in doing of no hurt unto our neighbours and brethren Pelarg. Lyran. 2. And they are propounded negatively Quia negativa sunt majoris obligationis gravioris transgressionis because negatives doe bind more strongly and the transgression is more grievous for it is a greater sinne to doe evill than not to doe good Tostat. quaest 21. 3. There are two rules and Canons in Scripture upon the which these precepts of the second Table depend the one is Quod tibi fieri non vis alteri ne feceris That which thou wouldest not be done unto thee doe not to another Hic canon omnes tollit injurias This rule taketh away all injuries and wrongs the other is Whatsoever you would that men should doe unto you even so doe you to them Matth. 7.12 Hic canon ad omnem similiter nos cohortatur beneficentiam This rule likewise doth exhort us to all beneficence and doing of good Procopius 4. Now whereas injury is done three wayes unto our neighbour Perversitate operis falsitate sermonis improbitate voluntatis by the perversenesse of the deed falsenesse of speech and badnesse of the minde and the perversenesse of the deed is either offred to ones person or substance and his person is two wayes considered as it is simplex his single person or conjuncta his coupled person in his wife therefore these three Commandements which forbid murder adultery theft are set first Pelarg. 5. And because the greatest hurt which can bee done unto a man is touching his life Quia mors tollit esse simpliciter because death taketh away a mans being simply as other wrongs doe not therefore this precept is set before the other as forbidding the greatest wrong Tostat. QUEST II. Whether it be here forbidden to slay any beasts THou shalt not kill Some have imagined that all kinde of killing is here forbidden yea even of brute beasts But this foolish opinion may be diversly confuted 1. Augustine thus reasoneth If it be not lawfull to slay beasts Cur non etiam herbas why also is it not unlawfull to pull up herbes and plants which although they have no sense yet they are said to live and so also may dye as the Apostle saith That which thou sowest is not quickned except it dye 1. Cor. 15.36 And this indeed was the mad opinion of the Maniches that thought it unlawfull to pull up a plant If then this Thou shalt not kill be not meant of plants because they have no sense then neither is it understood of brute beasts
had taken Lot prisoner and delivered him out of their hands Gen. 14. 3. The manner also must bee considered that although the cause of warre be just yet that it be not rashly set upon but all other meanes must first be tried as Ezekiah before he would by force resist the King of Assyria sought to have pacified him by paying a certaine tribute 2 King 18.14 So the children of Israel before they assaulted their brethren the children of Benjamin by open warre because of the wickednesse of the Gibeonites committed against the Levites wife first required of them that those wicked men might be delivered into their hands which when they wilfully refused then they resolved to set upon them Iudg. 20.13 Ex Simlero 4. Confut. Against the Romanists that make difference betweene counsels and precepts IN the next place the Romanists are to bee dealt withall and here commeth first to be examined that assertion that whereas we affirme that even in this Commandement Thou shalt not kill that dutie of charitie is prescribed even in loving our enemies they affirme that this is no precept which we are bound to keepe but a counsell of perfection and a worke of supererogation Thom. Aquin. 2.2 qu. 25. art 9. Contra. 1. This derogateth from the authoritie of Christ to say that he gave counsell to his Disciples and did not by his authoritie command them 2. Seeing all the duties of charitie are required by the law for love is the fulfilling of the law it followeth that even this dutie also in loving our enemies is enacted by the law and not left free 3. Our Saviour adding further as a reason hereof that ye may bee children of your Father which is in heaven sheweth that wee cannot otherwise bee the true children of our heavenly Father unlesse we be like him herein even in loving of our enemies then it will follow that it is not a counsell of conveniencie but a precept of necessitie Ex Bastingio See more of this popish distinction of counsels and precepts Synops. Centur. 1. err 84. 5. Confut. Against the Popish distinction of mortall and veniall sinnes ANother assertion of the Romanists here to be taxed is that anger si sit talis motus ut deducatur ratio est peccatum mortale c. If it be such a motion as that the reason is drawne to consent it is a mortall sinne Si usque ad consensum non pervertitur ratio est peccatum venidle c. But if reason be not perverted to consent then it is a veniall sinne but if it bee not a mortall or deadly sinne in the nature and kinde thereof as is murther and adulterie then although there be a consent it is no mortall sinne Sic Thom. in opuscul This distinction of sinnes veniall and not veniall in their owne nature in respect of the greatnesse or smalnesse of the sinne is not to bee admitted for these reasons 1. In the respect of the nature of sinne which of it selfe deserveth death Rom. 6.23 The wages of sinne is death and sinne is the transgression of the law 1 Ioh. 3.4 and every transgression of the law is under the curse Galath 3.10 2. In respect of the infinite Majestie of God which to violate can bee no veniall sinne of it selfe considering also the perfect and absolute righteousnesse of God which cannot abide the least blemish or imperfection therefore in regard of the perfect righteousnesse and infinite Majestie of God no sinne committed against God can in it selfe bee veniall 3. And concerning this motion and passion of anger even when it is sudden and unadvised though there bee no further purpose or intendment to hurt it is guiltie of judgement Matth. 5.22 Where by the way it shall not bee amisse to note the difference here betweene Thomas Aquin and Bellarmine for Thomas holdeth this anger here spoken of to bee a deadly sinne in that he saith He that is angrie with his brother shall be guiltie of judgement it must be understood dâ— matu tendente in nocumentum c. of a motion tending to hurt where there is consent and so that motion is deadly sinne Sic Thomas in opuscul Ex Lippoman But Bellarmine affirmeth that this is a veniall sinne and so deserveth not everlasting damnation because hell fire is onely due unto the last to call one foole Bellarm. lib. 1. de purgator cap. 4. Contra. 1. Every mortall sinne deserveth damnation but in Thomas Aquins judgement as is shewed before this anger here spoken of is a mortall sinne Ergo. 2. The naming of hell fire onely in the last place sheweth not a divers kinde of punishment from the rest but a divers degree of punishment for otherwise judgement in Scripture â—s taken for damnation as Psal. 143.2 Enter not into judgement with thy servant for no flesh is righteous in thy sight So Rom. 2.1 In that thou judgest another thou condemnest thy selfe Here to judge and condemne are taken for all one to be culpable then of judgement is to bee guiltie of damnation 4. Yet we admit this distinction of veniall and mortall sinnes if it be understood not in respect of the nature of sinne but of the qualitie of the persons for unto those that beleeve all sinnes are veniall and pardonable through the mercie of God Rom. 8.1 There is no condemnation to those that are in Christ Iesus but to the wicked and unbeleevers all their sinnes are mortall Rom. 6.23 to them the stipend and wages of sinne is death See more also hereof Synops. Papis Centur. 4. err 6. 4. Morall observations 1. Observ. Not to be hastie to anger THou shalt not kill Our blessed Saviour expounding this Commandement Matth. 5.22 sheweth that even hee which is angrie unadvisedly transgresseth this precept which may bee a caveat unto furious cholerike and hastie men that they should bridle their intemperate affections and not give place to rage for as Chrysostome saith Si concedatur licentia irascendi datur causa homicidii faciendi If libertie be granted unto anger even cause many times will bee given of murther But if any man shall say when hee is angrie with a man for railing and reviling that hee is angrie with his sinne let him consider that when he heareth the name of God blasphemed he is not so much moved which sheweth that he is angrie in respect of his owne name and person which is called in question and not simply for the sinne Simler 2. Observ. The challenging of one another into the field forbidden ANd if it be simply unlawfull to kill then let such looke unto it that take it to be their honour and estimation to challenge one another into the field whereupon often ensueth murther for we have otherwise learned in the Scriptures Omnem cupiditatem seipsum ulciscendi vetitam esse That all desire for a man to revenge himselfe is unlawfull Simler For such doe usurpe the Lords office The Wise-man saith Say not thou I will recompence
first rules of direction there needed not be any law given of them but they are of the second sort so knowne by the law of nature as that many doe doubt of them and doe erre about them 2 The old law was the ministration of death not of it selfe but occasionaliteâ— by occasion because it commanded such things as were not in mans power to keepe and so the morall precepâ—s also did mortifie and kill Quia importabant difficultatem ad conservandum ea Because they did bring in a difficultie or rather impossibilitie to keepe them therefore in this respect there was no difference betweene the old law and the Morall law Tostat. quast 32. QUEST VIII Of the perfection and sufficiencie of the morall law BEside it will be thus objected against the sufficiencie of the morall law 1. Because the law prescribeth onely duties concerning God and our neighbour it speaketh nothing of the sinnes of man toward himselfe 2. It forbiddeth perjurie whereas blasphemie and heresie were as needfull to be forbidden 3. The precept of the Sabbath is expressed whereas there were many other festivities as of the Passeover Pentecost and others which the Israelites were bound to keepe 4. The dutie toward parents is commanded but not the love of parents againe to their children 5. The inward act of murther is not forbidden as the inward act of adulterie namely concupiscence therefore there is not a sufficient enumeration in the morall law of all morall duties Contra. 1. That the Morall law is perfect and every way sufficient it appeareth first by the generall contents thereof in prescribing all kinde of duties both toward God and man For first as three things are to bee performed to terrene governours namely fidelitie reverence and obedience so likewise the like duties but in an higher nature and degree are required toward God 1. Fidelitie in acknowledging him our onely God which is commanded in the first and second precept 2. Reverence in the third not to prophane his glorious name 3. Obedience and service which is performed in consecrating the seventh day wholly unto Gods worship Toward our neighbour our duties are either speciall toward those to whom we are bound by any speciall kinde of benefit as we are to our parents and superiours which is required in the fift precept or generally toward all in forbearing to doe them any hurt first either in deed as in their single person concerning their life or their coupled person touching their wife or in their goods we must not steale either in word where false witnesse bearing is forbidden either in heart as in the tenth Commandement There can be no dutie rehearsed appertaining to God or man which is not comprehended under some of these therefore the Decalogue containeth a perfect law 2. Now for answer to the objections in particular 1. It was not necessarie that any particular precept should bee given as touching the duties of man toward himselfe both because nature is not so corrupted in such duties but that a man still retaineth love to himselfe as it is in our love toward God and our neighbour 〈◊〉 also for that the rule of our love toward another is taken from a mans love toward himselfe he shall love his neighbour as himselfe therefore this is presupposed as granted of all and as a ground of the rest that a man loveth himselfe 2. The law giveth instance of the more generall and notorious transgressions such as at the first would be acknowledged of all and therefore because perjurie is more generall and more easily discerned than blasphemie or heresie under that the rest are understood 3. The other festivals were memorials of particular benefits which concerned the Israelites onely as the passeover and feast of Tabernacles of their deliverance out of Egypt but the Sabbath is a memoriall of the generall benefit of the creation which concerneth all nations therefore this precept concerning the Sabbath onely of all other festivals was onely to be inserted in the morall law 4. The love of parents toward their children though it be naturall yet the dutie of children toward their parents is more agreeable to the law of nature and the contrary namely their disobedience more unnaturall and therefore instance was to bee given in this rather than in the other and beside the names of father and sonne being Relatives the duties of each toward other are reciprocall and one may bee inferred upon the other 5. The concupiscence is expressely forbidden rather than the first motion of anger and revenge 1. Because it is harder to resist the motion of concupiscence than of rage and revenge and wee are more apt to sinne by that than this 2. Because the inward wrath and purpose of revenge Nâ—scitur ex concupiscibili beginneth with a desire for there are two things in revenge ipsa persequntiâ— id quod persequimur that which we pursue and pursuit it selfe that which we pursue we judge to be evill and so hate it but the action of pursuit we thinke to be good namely to seeke revenge and so we thinke it good and desire it Seeing then all kinde of coveting and desire is forbidden even that also is included from the which rage and revenge taketh beginning but in the other kinde of coveting when wee propound unto our selves an object of some delectable or profitable good both the thing which is pursued with desire is judged good and the action it selfe of pursuing it with desire Sic fere Tostat. quast 24. But the better answer is why the first motion of anger is not expressely forbidden as of concupiscence because anger never riseth but with the consent of the will and therefore being a voluntarie motion it belongeth to the other precept Thou shalt not kill but concupiscence which is involuntarie and hath not the full consent of the will is forbidden in the tenth precept See more of this difference before quâ—st 1. QUEST IX Of the abrogation of the law NExt unto this question of the perfection of the law it followeth to consider of the perpetuitie and continuance of it for in some places the Scripture testifieth that Christ came to fulfill the law not to destroy it Matth. 1.17 and some where againe it so speaketh as though the law were abrogated aâ— Rom. 6.14 Yee are not under the law but under grace Heb. 7.12 If the priesthood be changed there must of necessitie be a change of the law For the solution hereof thus much is to be added here though this question partly be touched before 1. First then concerning the ceremoniall law which was prescribed unto the Jewes to be observed in the worship of God it is wholly abrogated 1. Because the bodie being come the shadow must give place but all those ceremonies in their sacrifices purifications festivals and the rest were shadowes the bodie is Christ Coloss. 2.17 Ergo. 2. Those ceremoniall observations were tied unto a certaine place first to the Tabernacle then to the Temple
of Salomon but now the worship of God is not tied to any certaine place as at Jerusalem where the Temple was Ioh. 4.21 3. Other Sacraments are instituted in place of the old as Baptisme and the Eucharist therefore the old are abrogated 4. The ceremonies did bind the observers to the keeping of the whole law and the rites thereof he which was circumcised was bound to keepe the whole law Galath 5.3 but we are not bound now to the whole law from which bondage Christ hath freed us Ergo. 5. The ceremonies were a wall of partition and distinction betweene the Jewes and Gentiles but now that distinction is taken away all being one in Christ therefore that wall whereby they were parted and distinguished is removed also Simler 2. As touching the politike and judiciall lawes of Moses neither doe they absolutely â—ind now 1. Many of these lawes were peculiar to the policie of that Common-wealth as the lawes concerning their inheritances and possessions which were not to passe from tribe to tribe and they shewed the fashions and manners of that countrie as in building their houses with flat roofes as Deut. 22.8 Of these positive constitutions there is now no use among other nations 2. The condition of all people is not alike some are more stubborne and obstinate some more civill and tractable and therefore some have need of more strict and severe lawes than others one kinde of politicke law then cannot serve for all nations 3. The Gospell which is perpetuall prescribeth not a certaine forme of government to all nations neither overthroweth their severall policies but in generall commandeth obedience to all higher powers Rom. 13.1 Ergo much lesse the law which was to be changed Simler But the judiciall law is not abrogated Quoad substantiam finem universalem â—quitatem In respect of the substance end and universall equitie which is in punishing of vice and maintaining of peace Bucanus See more hereof quest 4. general cap. 1. 3. The Morall law is not now in force quoad justificationem in respect of justification Rom. 3.28 A man is justified by faith without the works of the law but it bindeth quoad obedientiam In respect of obedience we are bound to keepe all the precepts of the law but yet quoad terrorem modum obedientiae in respect of the terror of the law and manner of obedience which was to be obedient and subject unto it for feare of punishment wee are freed now from it and therefore the Apostle saith The law is not given to a righteous man 1 Tim. 1.9 because they of love rather than feare do yeeld their obedience and so are a law unto themselves Simler But this is a privilege onely of the regenerate As for carnall and unregenerate men they are still under the curse and terror of the law according to that saying Cursed is every one that continueth not in all things which are written in the booke of the law to doe them Buâ—â—â— 2. Places of Doctrine 1. Doct. Of the particular contents of this precept THou shalt not covet First the things commanded here are these 1. Originall justice which is an inclination and desire of the minde to performe all duties unto our neighbour Vrsin 2. Diligent care and circumspection even to take heed of the smallest sinnes and to watch over the very thoughts Prov. 3.23 Keepe thy heart with all diligence for thereout commeth life Basting Secondly contrarie unto this precept 1. Is originall corruption which is the generall corruption and depravation of our nature and that evill habit wherein wee are conceived and borne as David saith Behold I was borne in iniquitie and in sinne hath my mother conceived me Psal. 51.5 2. All evill inclinations of the heart whereby it is sollicited to doe any thing against the law of God this evill concupiscent is of two sorts it either hath principium internum the beginning within as is fleshly and carnall desire or externum without by some externall object which are the concupiscence of the eye and pride of life as the Apostle calleth them 1 Ioh. 16. 3. And not onely these kinds of concupiscence but all other phantasies and cogitations of the minde which are contrarie to the law of God are here restrained Basting 2. Doct. Of the severall properties of possessions and goods and the distinction of callings FUrther in that the Lord forbiddeth to covet our neighbours house servant c. wee see the Lord establisheth and confirmeth hereby both the severall rights in possessions lands and other substance which right and propertie the Lord will not have violated so much as in the concupiscence and inward desire As also here it is evident that the difference of callings and distinction of degrees as betweene master and servant standeth with the will of God as our blessed Saviour and his Apostles also every where teach Simler 3. Doct. The difference betweene divine and humane lawes HErein also is set forth an apparent difference betweene the law of God and the lawes of men Lex humana judicat facta dicta divina judicat etiam cogitata Mans law onely judgeth doings and sayings but Gods law judgeth the very thoughts and the reason hereof is because man judgeth onely according to the outward appearance and evidence but the Lord seeth the heart Thomas And the perfection of Divinitie is hereby declared beyond Philosophie which condemneth not the inward lusts and desires of the minde neither holdeth a man for the same whether they bee good or evill to be worthie praise or dispraise But the law of God striketh at the very root of evill actions which is the inward concupiscence and corruption of the heart 4. Doct. Of the concupiscence of the soule and of the flesh IT shall not bee amisse here to insert Chrysostomes distinction of concupiscence As wee have two natures one of the soule the other of the flesh so wee have two wils one of the soule the other of the flesh habemus duas itas duas concupiscentias c. we have also two kinds of anger and two kinds of concupiscence one of the soule the other of the flesh the nature of the flesh cannot bee separated from all these Necesse habet irasci concupiscere c. It cannot chuse but to be angrie to covet because it is sold under sinne but the soule being created according to the justice of God potest non irasci c. cannot bee angrie nor covet therefore when wee are angrie and covet if wee displease ourselves and represse these passions it is manifest that our flesh onely is angrie and coveteth and not the soule Such kinde of passions then here are forbidden wherein the soule consenteth with the flesh To this purpose Chrysost. hom 12. in Matth. 3. Places of controversie 1. Conf. Against the Pelagians that denie concupiscence to be sinne FIrst we are here to deale against the Pelagians who did hold concupiscentiam non esse peccatum that
some may be dispensed withall and exempted from watching who may more necessarily bee employed for the common good for here although the letter of the law bee not precisely kept yet the intention of the Law-maker is observed which is to seeke and procure the common good So likewise 1. Universally the Lord himselfe neither will nor can dispense against his law as to make it lawfull to have other gods to take Gods name in vaine and such like for this were for God to denie himselfe to be just which were to deny himselfe but the Apostle saith God is faithfull and cannot denie himselfe 2 Tim 2.13 but to make it lawfull in generall to violate the precepts of the first and second Table were to denie his owne justice and so consequently to denie himselfe for God is most just yea justice it selfe and the law is a perfect rule of justice 2. Yet in the particular determinations of the law the Lord doth dispense as with Abrahams sacrificing of his sonne the Israelites robbing of the Egyptians the fornication of Ose the Prophet for the will of God which is most just and the right which he hath in the lives bodies and goods of men maketh these things lawfull being done by the Commandement of God which otherwise should bee unlawfull for as a man may use his Oxe or his Asse at his pleasure because they are ordained to his use so the Lord may doe with men take away their lives at his pleasure and that by a double right both because man by his sinne hath deserved to die and God as Creator may use the creature as it may best serve to his glorie And as a man may use his owne goods and that which is lent unto a man precariâ— freely and frankly during the pleasure of the lender he may when he will require againe so the earth being the Lords and the fulnesse thereof which he as it were lendeth unto man so long as it pleaseth him the Lord may justly at his pleasure transferre things from one to another So likewise in the third case of fornication like as matrimony maketh carnall copulation lawfull so the Lord may tale vinculum inducere by his commandement bring in and supplie the like bond as matrimonie is as when he commanded the Prophet to take him a wife of fornications Hose 1.3 the commandement of God made that lawfull which otherwise was unlawfull 3. But as God can make that which seemeth unjust to be lawfull and just so yet can he not make a just and good act to be evill and wicked as that he which worshippeth God aright doth evill or such like and the reason is because God by this meanes should bee contrarie to himselfe in commanding one so to worship him and yet to count him so worshipping him to doe evill Againe Impossibile est Deum facere quae non potest velle It is impossible for God to doe that hee cannot will now the Lord willeth none evill to be done therefore hee cannot make that which is good to be evill because he cannot denie himselfe who is onely good 4. Further a difference is to be made betweene the precepts of the first and secood Table God doth dispense with the precepts of the second which are referred to the good of our neighbour when he seeth it more to make for his owne glorie which is the chiefe end and scope of the duties of the first and second Table as when God commandeth to dishonour parents rather than to dishonour him and biddeth any kill and so in the rest but with the precepts of the first Table God dispenseth not because they are immediately referred to Gods glory for that were to consent to the dishonouring of himselfe And thus much for the answer to the first part of the argument Secondly it followeth not if God can dispense that therefore the Prelates of the Church may 1. Because the dispensation against a law must bee by as great authoritie as the law was first made by but the morall law grounded upon the law of nature was founded by the Author and Creator of nature and therefore by him onely and not by any else may it be dispensed with 2. As in naturall effects ordinarily there must goe before a naturall cause as a thing cannot be made hot unlesse fire or some other efficient cause of heat be put unto it so that the Pope himselfe cannot command a thing to bee hot but by such efficient cause of heat yet the Lord without any such mediate or ordinarie cause can make a thing hot by his infinite power supplying that cause himselfe so likewise in spirituall actions the Lord may supplie that which maketh the thing lawfull which man cannot doe unlesse some externall cause or circumstance doe concurre which maketh the act lawfull As to kill is an unlawfull act in it selfe neither can the Pope or any other make it lawfull to kill unlesse there be some cause that maketh it lawfull to kill as when the partie commanded to be slaine hath deserved to die But God to whom all men are debters and who is the Lord of every mans life may command to kill without any injustice although there be no such apparent cause or circumstance which should make that act lawfull 2. Object Further it is objected thus to restore that which is committed to a mans trust is a naturall dutie yet this is dispensed with when as a man refuseth to restore to a mad man his sword or weapon which he gave one to keepe so the Magistrate ordinarily dispenseth with that precept Thou shalt not kill when he commandeth malefactors to be slaine so the Macchabees dispensed with the Sabbath when they resolved to fight with their enemies upon the Sabbath 1 Macchab. chap. 2. as these precepts are dispensed withall by men so also may the rest Answ. 1. For the first instance there is in that particular case no dispensation against the law of nature for then by such dispensation it should bee made lawfull not to restore that which is committed to trust which cannot bee made lawfull by any dispensation for this were to crosse and overthrow the law of nature but not to restore a sword to a furious man is but a particular interpretation of that generall law of nature wherein the intent of that law is kept for it is agreeable to the law of nature to render whatsoever belongeth to another and the reason thereof is because it is just so it is lawfull by the same law nothwithstanding not to give unto a mad man his owne sword because it is just also the meaning and reason of the law is kept because the furious man would doe some hurt with his weapon and therefore to minister occasion and instruments unto his rage were unjust 2. In the other two particulars there is no dispensation but an interpretation rather or declaration of the law in the first that it is no murther when one is justly
praemii ullius promissione praeciperâ— c. God might if it pleased him command without promise of any reward for he is debter unto none and when we have done all which we can wee doe no more than our duty but God to stirre up our dulnesse propoundeth ample and large promises Marbach 3. And these blessings of plenty health fruitfulnesse long life are here mentioned because they should acknowledge God the Author and giver of all these blessings which the Idolators asked of their Idols Gallas 4. First God promiseth to blesse their increase and store their bread and water both to give them abundance and to blesse the use thereof unto them for otherwise without Gods blessing abundance will soone come to nothing and because plenty is nothing without health Secondly he saith he will take away all sicknesse then because all this would not availe if they had no heires it is added that none should be barren and beside long life is promised for to enjoy these things but a short time were no perfect blessing and lastly victory is promised over their enemies for all these blessings had little helped unlesse they might have had quiet and peaceable possession of the land Ferus QUEST XLVII What is understood by the hornets Vers. 28. I Will send Hornets c. 1. Some doe understand this literally that as God sent frogs and lice upon the Egyptians so against the Canaanites he armed waspes and hornets to shew his power quod per minuta animantia suis auxiliatur that he can helpe his by weake and small beasts Theodoret. So also Procopius giving this note Deum à coelo de improviso suis missurum auxilium That God of a sudden can send helpe unto his out of heaven So also Cajetan Simler Calvin Gallas Pelarg. But Augustines reason may here be urged against this sense Non hoc logimus factum c. Wee doe not reade any such thing to have beene done neither in Moses time under Iosua the Judges or the Kings that hornets were sent against the Canaanites only the booke of Wisdome hoc dicit impleâ—um saith this was fulfilled chap. 12.8 Thou sendedst forerunners of thine host the hornets to destroy them by little and little But this may also be understood of that feare and terrour which God did smite the Canaanites with before the comming of Israel 2. R. Abraham and Aben Ezra by hornets understand a certaine disease which did consume the Canaanites where they hid themselves in their caves But the text saith that these hornets drave them out not that they wasted and consumed them 3. Pellican maketh a metaphoricall sense Ita attonitos eos reddam ut etiam vespae siat â—is superiores I will so astonish them that even flies and waspes shall be able to overcome them c. But Ioshua found the contrary when he was discomfited and fled before the men of Hai that he had not to deale as with flies and waspes 4. Therefore I prefer Augustines sense Vespae istae aculei timoris intelligendae sunt c. These waspes or hornets are to be understood to be those prickes of minde and terrours which made the Canaanites give place to the Israelites So also Lyranus saith they were Anxietates animi eos pungentes tanquam aculei Perplexity of minde which pricked them as sharpe pricks And this to be the meaning the former verse sheweth I will send my feare before thee vers 27. the accomplishment whereof is declared Iosh. 24.12 I sent my hornets before you which cast them out before you the two Kings of the Amorites not with thy sword c. that is the feare which God sent upon them not their sword discomfited them Iunius Piscator As Rahab confesseth When we heard it our heart did faint and there remained no more courage in us Iosh. 2.11 So also Borrhaius 5. Rupertus maketh this allegoricall sense by the hornets Quos scimus de aquino stercore nasci c. Which wee know to be bred out of dung are to be understood those base and contemptible meanes whereby God overcame the power of Satan c. He meaneth the Apostles who were counted as vile and base whereby the Gospell of the kingdome was published and propagated But the former sense is to be insisted upon as the most fit and consonant to the Scripture QUEST XLVIII Why God did not cast out the Canaanites all at once before the Israelites Vers. 29. I Will not cast them out from thy face in one yeere 1. No nor yet in 400. yeeres were they all cast out till the reigne of David and Salomon which the Lord did for divers causes one is here expressed lest the land should have growne to a wildernesse if it had beene dispeopled all at once and so husbandry and tillage would have beene neglected Gallas And the wilde beasts in the solitary places would have increased as Wolves Lions Beares which would have beene a great annoyance to the people Tostat. qu. 84. 2. Another cause was for their rebellion and murmuring for the which they were punished to wander up and downe in the wildernesse 40. yeeres Simler 3. Eorum culpae imputandum est c. It is to be imputed to their owne fault that the Canaanites were no sooner cast out because they were slothfull and negligent therein themselves as Ioshua telleth them If yee goe backe and cleave to the rest of these nations c. and shall make marriages with them know for a certaine that the Lord your God will cast ouâ— no more of these nations from before you c. Calvin 4. Neither would God cast them out all at once Vt essent qui peccantes arguerent ut â—rudirit in eis Israel That there might be some which should correct those which sinned and that Israel might be nurtured by them Rabanus For God used those nations as whips and scourges for his people when they fell away from him as he stirred up the King of Canaan against them Iud. 4. 5. Another reason was that the people might have some alwayes to exercise them that they should not be given over to sloth and idlenesse but be trained up in warre this cause is touched Iudg. 3.1 That he might prove Israel by them as many as had not knowne the warres of Canaan Marbach Pellarg But this reason is not mentioned here Ne impatientia defecissent c. Lest they might through their impatience have fainted Lippom. 6. And further God would not Vt citra praelia dominium terrae acquirant That they should without battell get the dominion of the land for those things which are hardly gotten we doe the more set by Pracopius 7. Hoc etiam utile fuit ad cohibendum eorum praceps defiderium This was also profitable to stay their preposterous desire that they should wait the Lords leisure and thinke not all at once to have their desire Like as now many wish that the Gospell might be quickly propagated over the world
tables neither more nor fewer THe two tables c. The reasons why there were two tables were these 1. Because if all the Commandements had beene written in one table of stone it would have beene too large and so too heavie and cumbersome for Moses to beare whereas being now divided in two they need not bee so great in thicknesse or bredth and so were more portable for Moses that he might carrie them without a miracle which some Hebrewes vnnecessarily conceive for they being tables of stone in forme and fashion made like unto writing tables but larger not thicke or grosse but plaine and of no great thicknesse but so much as might suffice for the depth of the letters might well bee taken up and borne in Moses hand 2. But the speciall reason of this division of the tables into two is to distinguish the Commandements which concerned our dutie toward God and the other towards our neighbour The first being written in one table and the other in the second Tostat. qu. 23. QUEST XLIII How the tables were written on both sides Vers. 15. THey were written on both sides 1. R. Salomon thinketh that each table was so written that the letters might appeare on both sides and so be read indifferently on each side But this opinion is improbable for two unlikely things are here presupposed one that the stone whereof the tables were made was transparent that what was on the one side written might be discerned on the other and beside whereas the letters appearing on the backside must be read backward these letters by another miraculous worke must on both sides appeare all one 2. Lyran. Tostatus and Lippoman thinke that the tables were written each on both sides as in the first table there might be the three first Commandements which Tostatus maketh but two graven on the one side and the fourth on the other so in the second foure on the one side and two on the other which he divideth into three or he thinketh that the same Commandements might be written on the inside and repeated againe on the outside So also Gallasius aversa adversa parte scriptas fuisse that they were written on the neare and ofward side both of them such writing the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written behinde and before But the words of the text will not beare this sense for thus the tables should have been written on their foure sides whereas it is said they were written mishene on the two sides 3. Therefore the meaning is no other but this that these tables were written on the two sides namely the two inward or foresides And so Oleaster noteth by the signification of the word gheber which he pronounceth without any asperation at all eber which signifieth properly not the side but the forepart because so the word ghabar or abar signifieth to goe over or passe on before So also Vatabluâ— translateth ab utraque faecie on both the foresides And thus the writing might better be preserved one table lapping over another like unto a booke Oleaster But this further may be gathered that these tables were written full within that no spare place was left which signified that the Law of God was perfect Et nullum locum nobis relictum aliquid addendi That no place was left for us to adde any thing to his Law Simler QUEST XLIV Why the tables are called the worke of God Vers. 16. ANd these tables were the worke of God and this writing was the writing of God 1. Some Hebrewes thinke because it is said before vers 15. that they were written and here againe mention is made of the writing that the first writing was of the Commandements only the second was the exposition of the Commandements But that there was no such exposition is shewed before quest 41. 2. But in that the tables are said both to be the worke of God and writing of God to signifie that God both prepared those tables and was the writer also he was both artifex tabularum scriptor the workman of the tables and the writer Cajetan The second tables were factâ— opere Mosis made by Moses workmanship and written onely by God Tostat. qu. 23. 3. And whereas they are said to be Gods worke we are not to thinke with some that these tables of stone were of purpose now created of God anew Vocatur factio Dei non creatio sed delatio The worke of God is not said to bee the creation but the fashioning and preparing of them Tostat. 4. And this was not done by the worke of Angels as Tostatus thinketh aut scalpello non calamo or was graven with a knife not written with a pen Cajetan For the Lord needed no such instruments but it was written with the finger of God chap. 31.8 that it as Ambrose expoundeth Spiritu suo dedit legem He gave his Law by his Spirit whereby it is written in the fleshie tables of our hearts See more chap. 31. vers 18. QUEST XLV How many precepts each table contained COncerning the order observed in the writing of the Commandements in the tables there are divers opinions 1. Some thinke that the negative precepts were written in one table and the affirmative in another But this cannot be admitted for these causes 1. There are but two affirmative precepts the fourth concerning the Sabbath and the fifth Honour thy father and mother so it would follow that two precepts should onely be in one table and eight in another and so the one table must needs be very large â—he other very little 2. Thus also the precepts which concerne our dutie toward God and the other belonging to our neighbour should bee mingled together 3. And the greatest inconvenience of all is that the order of the Commandements should be inverted and that they were not written in the same order wherein they were delivered Tostat. qu. 24. 2. Rab. Salâ—mon and so also Iosephus doe thinke that five Commandements were written in the first table and five in the second and to the foure first they joyne the fifth Honour thy father c. in the first table But by this meanes the precepts of divers kindes which command love toward God and our neighbour should be put together which are better distinguished into two tables 3. Tostatus with other doe distinguish the Commandements well in respect of the tables placing in the first those which containe our dutie toward God and in the second those which are to bee practised toward our neighbour but the Commandements he rightly divideth nor making of the two first but one and so counting but three in the first table and dividing the last into two which is but one But these two points are handled before at large that it were superflous to treat of them here againe the first quest â— 10. generall before the Commandements chap. 20. and the second quest 1. upon the 10. Commandement 4. Wherefore the Commandements are thus best
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 feasts were celebriora more solemne and kept with greater majesty 6.
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 ne veri Dei cultus esset inferior gentilium cultu that
the children servants and cattell are commanded to rest 11. qu. VVhat strangers were injoyned to keepe the Sabbaths rest 12. qu. Why a reason is added to this Commandement 13. qu. How the Lord is said to have rested 14. qu. Of the changing of the Sabbath from the seventh day to the first day of the weeke 15. qu. How the Lord is said to have blessed and sanctified the day Questions upon the fifth Commandement 1. QUest Whether this precept belong to the first table 2. qu. VVhy the precepts of the second table are said to be like unto the first 3. qu. VVhy the precept of honouring parents is set first in the second table 4. qu. VVhy speciall mention is made of the mother 5. qu. VVhether the child is more bound to the father or mother 6. qu. Why the Lord commandeth obedience to parents being a thing acknowledged of all 7. qu. VVho are comprehended under the name of fathers and mothers 8. qu. VVhy the Lord here useth the name of father and mother to signifie the rest 9. qu. VVhat is meant by this word Honour 10. qu. Certaine doubts removed how and in what cases parents are to be obeyed 11. q. In what sense Christ biddeth us hate our parents 12. qu. How farre children are bound to obey their parents 13. qu. At what age it is most convenient for men to marrie to get children 14. qu. VVhether the reciprocall dutie also of parents toward their children be not here commanded 15. qu. VVherein the dutie of parents consisteth toward their children 16. qu. VVhether all the duties of mercie and charitie are commanded in this precept 17. qu. Of the true reading and meaning of these words That they may prolong it 18. qu. In what sense the Apostle calleth this the first Commandement with promise 19. qu. Why the promise of long life is made to obedient children 20. qu. What other blessings are promised under long life 21. qu. This promise of long life did not onely concerne the Iewes 22. qu. Whether long life simplie be a blessing and to be desired 23. qu. VVhy wicked and disobedient children are suffered to live long 24. qu. How this promise of long life is performed seeing the righteous seed are many times soone cut off Questions concerning the dutie of Subjects unto Civill Magistrates 23. QUest Of the dutie of Subjects toward their Prince 24. qu. How farre Subjects are to obey their Governours 25. qu. Whether it had beene lawfull for David to have killed Saul against Bucanus Questions upon the sixth Commandement 1. QUest Why this precept is set before the other that follow 2. qu. Whether it be here forbidden to slay any beast 3. qu. Of the divers kinds of killing 4. qu. How the soule is killed by evill perswasion 5. qu. That it is not lawfull for a man to kill himselfe 6. qu. The inward murder of the heart forbidden 7. qu. What things are to be taken heed of in anger 8. qu. Of rayling and reviling 9. qu. VVhether beating and wounding though there be no killing be not forbidden here 10. qu. VVhy actuall murder is such an haynous sinne before God 11. qu. How diversly murder is committed 12. qu. Of the divers kinds of murder 13. qu. Magistrates are not guiltie of murder in putting malefactors to death Questions upon the seventh Commandement 1. QUest Of the order and negative propounding of this Commandement 2. qu. Whether the uncleane desire of the heart be forbidden in this precept 3. qu. Other acts of uncleannesse beside adulterie here forbidden 4. qu. Of the sinnes of unnaturall lust 5. qu. VVhy some kinde of uncleannesse is not forbidden by humane lawes 6. qu. Of the greatnesse of the sinne of adulterie 7. qu. Adulterie as well forbidden in the husband as in the wife 8. qu. VVhether adulterie be a more grievous sinne in the man or in the woman 9. qu. VVhether adulterie be now necessarily to be punished by death 10. qu. VVhether it be lawfull for the husband to kill his wife taken in adulterie 11. qu. Simple fornication whether a breach of this Commandement 12. qu. Spirituall fornication is not a breach of this precept 13. qu. Of the lawfulnesse and dignitie of mariage 14. qu. Of the espousals and contract of mariage with the difference and divers kinds thereof 15. qu. Of mariage consummate and the rites and orders therein to be observed 16. q. What conditions are required in lawfull mariage 17. qu. Of the ends of the institution of matrimonie 18. qu. Of the mutuall matrimoniall duties betweene man and wife 19. qu. VVhether mariage be left indifferent to all Questions upon the eighth Commandement 1. QUest Whether the stealing of men onely be forbidden in this precept 2. qu. Of the order and phrase used in this precept 3. qu. Of the generall heads of the things here prohibited 4. qu. Of Sacrilege 5. qu. Whether it bee lawfull to convert things consecrated to idolatrie to other uses sacred or prophane 6. qu. Of the sacrilege of spirituall things 7. qu. Of Simonie 8. qu. Of common theft with the divers kinds thereof 9. qu. Of the divers kinds of transactions and contracts 10. qu. Of the divers kinds of fraud and deceit used in contracts 11. qu. Of unlawfull and cosening trades 12. qu. How this precept is broken by procuring our neighbours hurt 13. qu. Of the abuse of mens goods and substance another generall transgression of this precept Questions upon the ninth Commandement 1. QUest What it is to answer a false testimonie 2. qu. Whether false testimonie in judgement be here onely forbidden 3. qu. How divers wayes a false testimonie is borne 4. qu. Who is to be counted our neighbour 5. qu. What conditions must concurre to convince one of falsehood 6. qu. Of the divers kinds of lies 7. qu. Some cases wherein the truth is not uttered and yet no lie committed 8. qu. How the truth may bee uttered and yet this Commandement broken 9. qu. Of the divers kinds of false testimonies 10. qu. Of a false testimonie in matters of religion 11. qu. Of falsehood and error in Arts. 12. qu. How falsehood is committed in judgement 13. qu. Of the danger of bearing false witnesse in judgement 14. qu. Of the detorting and wresting of words to another sense another kinde of false testimonie 15. qu. Of the violating of faith in leagues and covenants 16. qu. Whether are more grievous publike or private false witnesse bearing 17. qu. Of the divers kinds of private false testimonies 18. qu. Of a false testimonie which a man giveth of himselfe Questions upon the last Commandement 1. QUest The last precept whether two or one 2. qu. What manner of concupiscence is here forbidden and how this precept differeth from the former 3. qu. Whether involuntarie concupiscence having no consent of the will is here forbidden 4. qu. Why there is no precept to direct the inward passion of anger as of coveting 5. qu. Whether sinne properly consist in the internall or