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
Quievit à condendo alio mundo non quievit ab administrando God rested from creating another world but not from the administration and government thereof Lippoman as our blessed Saviour saith in the Gospell My father worketh and I woâ—ke 2. But God rested not as though he were wearie for virtus infinita non est fatigabilis an infinite power cannot be wearied as Gods power is infinite though Aristotle ignorantly denie it giving this for a reason why the earth moveth not because there is no power sufficient to stirre it out of the place lib. 2. de Caelo And beside potentia incorporea a power which is incorporeall is not subject to be wearie though it be not infinite as the Angels and the intellectuall part of man though this seeme sometime to bee dulled not in it selfe but in respect of the organes and instruments but if spirits of a finite nature are not fatigable or apt to be wearied much lesse God who is an infinite spirit Tostat. qu. 15. 3. Therefore God is said to rest both that this rest might bee mâ—numentum perfectae absolutae creationis a monument of the creation perfited and that God by his example might induce us in like manner to rest from our labours upon his Sabbaths QUEST XIV Of the changing of the Sabbath from the seventh day to the first day of the weeke THe seventh day 1. The Apostolicall Church changed the holy day of rest from the seventh day to the first which is the Lords day in remembrance of our Redemption by Christ which in the time of the new law is maximum beneficiorum recentissimum the greatest benefit and the newest and most fresh in memorie as the greatest benefit in the old law was the creation of the world 2. And although our redemption was purchased by the death of Christ yet because this benefit should not have a full perfection unlesse we should rise againe unto life eternall this day was to be assigned rather in memoriall of Christs resurrection than of his passion and though the rest of the Sabbath did signifie the rest of Christ in the grave having consummate and finished the painfull works of his passion yet because pretiosior nobis fuit resurrectio c. the resurrection of Christ was more precious unto us than his rest in the grave therefore not upon the Sabbath but upon the day of the resurrection doe we keepe an holy memoriall unto God Tostat. quaest 11. 3. The Apostolicall Church according to their Christian libertie in stead of the seventh day made choyce of the first in remembrance of the resurrection of Christ ut se à Iudaica synogoga discerneret that they might be discerned from the Jewish Synagogue Vrsin QUEST XV. How the Lord is said to have blessed and sanctified the day Vers. 11. THerefore the Lord blessed the Sabbath day c. 1. Not that other dayes were accursed sed quod prae aliis hanc celebrem fecit but because he preferred this before the rest for if those dayes are counted blessed and had in remembrance wherein some good is wrought for the Church or Common-wealth much more this day wherein all things were finished Simler 2. Of the other six dayes it is not said the Lord blessed them for it was sufficient quod in singulis illis creatura productae sunt that in every one of them some creature was brought forth but of this day it is said God blessed and sanctified it what is this He sanctified it ab aliis illum segregavit he did separate and set it apart from other dayes Chrysost. homil 10. in Genes 3. Benedictio semper importat multiplicationem c. Blessing doth alwayes imply multiplying So God bestowed many blessings and good things upon this day beyond other dayes Tostat. qu. 16. 4. Isidore doth specially referre this Commandement to the holy Ghost for these reasons quia spiritus sanctus septiformis dicitur c. because the holy Ghost in respect of the manyfold graces thereof is said to be seven-fold the sanctifying of the seventh day peculiarly belongeth unto the Spirit quia non est nominata sanctificatio nisi in Sabbato and because no mention is made of sanctification but in the Sabbath day and further for that dono spiritus sancti nobis requies aeterna prâ—mittitur by the gift of the Spirit eternall rest is promised unto us whereof mention is made in this precept 5. But how is the Lord said to blesse the Sabbath here seeing the Lord saith by his Prophet I cannot suffer your new Moones and your Sabbaths Isai. 1.13 The answer is that the Jewes sinned carnaliter observantes sabbatum in observing the Sabbath carnally and so the Sabbath is not acceptable unto God but when it is so kept as that it putteth us in minde of our everlasting rest in the Kingdome of heaven Isidor 2. Places of Doctrine observed out of the fourth Commandement 1. Doct. Of the generall and particular contents of this Commandement IN this Commandement generally all such holy works and duties are prescribed to be done whereby the service of God is advanced and likewise therein is forbidden either the omission and neglect of such holy works or the prophanation thereof by all such works as do hinder the holy exercises and are contrary thereunto 1. In particular here is commanded the faithfull and diligent preaching and setting forth of the Word of God as the Apostle saith Wo is unto me if I preach not the Gospell 1 Cor. 9.16 and he chargeth Timothie to preach the Word to be instant in season and out of season 2 Tim. 4.2 Contrary to this dutie are 1. The neglect and omitting of teaching and preaching as the Prophet Esay reproveth the idle and carelesse watchmen They are all dumbe dogges they cannot barke they lie and sleepe and delight in sleeping Isai. 56.10 2. The abusing and counterfeiting of this holy function when the word of God is not sincerely and purely handled but according to mens fansies and humours but the Apostle saith We are not as those that make merchandize of the Word of God 2 Cor. 2.17 2. The often administration of the Sacraments as occasion serveth is another exercise whereby the Lords day is sanctified as Act. 2.42 They continued in the Apostles doctrine fellowship breaking of bread Contrary hereunto on the Ministers behalfe are 1. The negligent administration of the Sacraments and omitting to call upon the people often to resort unto them 2. The corrupting or perverting of the Sacraments as the Romanists have turned the Sacrament into a sacrifice being ordained for the living they applie it to the dead Christ biddeth us to eat and drinke it they hold it up to be gazed upon and in many such things have they degenerated from the institution of our blessed Saviour 3. The carefull hearing of the Word of God is commanded and diligent resorting to the exercises of religion as the Bereans are commended for searching the
usuall phrase in Scripture that the Lord 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
knowne as that none could doubt of them as are the 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
puniantur qui solum de omissa circumcisione jurae culpanda sunt It is fit that none should be punished but they which had committed the fault but infants can commit no fault therefore the punishment here designed doth belong onely unto the adulti that they onely be worthily punished which onely are rightfully blamed for the omission of circumcision Now put baptisme in the place of circumcision and this sentence is most true as well of the one as of the other that as there is no cause why an infant should perish for want of circumcision which is not his fault so neither for the not having of baptisme If then the ceremonies of the Law were not urged with such strict necessity there is no cause to impose such a yoke now under the liberty of the Gospell Morall Observations 1. Observ. Affection may sometime be blinded even in the righteous Vers. 18. O That Ismael might live c. 1. Though Abraham neither doubted to receive a sonne by Sarah and so prayeth for Ismael 2. Neither yet feared lest Ismael should have died another sonne being promised as some thinke 3. But onely desireth that Ismael together with the promised childe might be blessed and doth in thus praying acknowledge himselfe unworthy of such an extraordinary blessing holding himselfe contented if it so pleased God with this sonne which he had already had Mercer 4. Yet Abraham sheweth his humane infirmity and blinde affection toward Ismael And thus we see that oftentimes righteous men may be blinded in their affections as Isaack was towards Esau whom he would have blessed Ioseph toward Manasses before whom Iacob preferred Ephraim the younger Gen. 48. So Samuel was deceived in taking Eliab the eldest brother of David for the Lords anointed 1 Sam. 16.6 1 Observ. Of the true joy of the spirit Vers. 17. ABraham laughed Oukelos readeth rejoyced and indeed this laughter of Abraham proceeded not of incredulity but shewed the great gladnesse of heart which he conceived upon this promise of the Messiah which should come of his seed of this joy our Saviour speaketh in the Gospell Your father Abraham rejoyced to see my day he saw it and was glad Ioh. 8.56 There is no joy then to the joy of the spirit neither any gladnesse like to that which ariseth of our hope of salvation in Christ. 3. Observ. Abrahams obedience in keeping circumcision Vers. 23. ABraham tooke Ismael c. Abrahams obedience diversly appeareth 1. in that he deferreth not the time but the selfe same day circumâ—â—seth his family 2. In that he circumciseth all the males of his house omitting none 3. He performeth this ministery and service chiefly himselfe wherein he might use also the helpe of others for he alone was not able to circumcise 318. persons for so many he had in his house 4. He refuseth not to be circumcised at the age of 99. yeares This example of faithfull and obedient Abraham teacheth us how diligent we ought to be in keeping Gods commandements and how exact in celebrating the mysticall rites and Sacraments of religion 4. Observ. The duty of the masters of families FUrther In that Abraham circumciseth his whole family it sheweth what the duty of parents and masters of families is to see that all in their house be brought to the knowledge of God for this cause is Abraham commended of God Gen. 18.18 And the law the charge of keeping holy the Sabbath both for the children servants strangers and sojourners in the house is laid upon the governour of the family Exod. 20.10 Abraham also beginneth with his owne sonne Ismael and so should parents give good example to others in their governing of their owne children Mercer 5. Observ. The righteous had in remembrance with God Vers. 24. ABraham was 99. yeare old c. The Scripture doth most exactly set downe the yeares of Abrahams life in five severall places He was 75. years old when he went out of Haran Gen. 12.4 He was 86. when Ismael was borne Gen. 16.16 Ninetie nine when he received circumcision Gen. 17.24 an hundred yeare old when Isaack was borne Gen. 21.5 And the whole time of his life is set downe an hundred and seventy five yeares Gen. 25.7 This is done to none other end but to shew us that the righteous are had in remembrance with God that their yeares dayes moneths yea the haires of their head before him are numbred Perer. 6. Observ. Contrary religions not to be suffered in one Kingdome Vers. 12. HE that is borne in thy house and bought with thy money must needs be circumcised Mercerus well collecteth hereupon that neither Kings in their kingdomes nor fathers in their families should tollerate any contrary religion but bring all under their charge to the obedience of faith first this is agreeable to the precept and commandement of God in Scripture 1. For the charge of keeping holy the Lords day is laid upon the father of the house both for himselfe and all that are within his gate Exod. 20.10 but Idolaters and superstitious persons cannot sanctifie or keepe holy the Sabbath to the Lord. 2. The Lord commandeth that if any person shall entice to Idolatry or any City shall set up a new worship the one should be killed the other destroyed Deut. 13.9.13 3. To this belongeth that precept of the Lord To seperate the precious from the vile Ier. 15.19 true worshippers must be severed discerned from false 4. This is the meaning of the Law Levit. 19 19. Not to sow the field with divers seeds nor to weare a garment of divers things so divers religions and professions in one Kingdome are not to be admitted or suffered likewise Moses saith Deut. 12.10 Thou shalt not plow with an Oxe and an Asse together which Saint Paul thus expoundeth 2 Cor. 6.14 Be not unequally yoaked with Infidels c. what communion betweene light and darknesse c. Secondly this hath beene the practice of the Church in all ages to cast out the leaven of contrary doctrine and profession In the time of Enos before the floud the servants of God and true worshippers beganne to call upon the name of God that is to serve the Lord apart in their holy assemblies and to separate and divide themselves from the prophane generations of Cain Ismael is cast out of Abrahams house because he was a scorner of Isaack as all Idolaters are of true worshippers Iacob reformeth his house and putteth away the strange gods Gen. 35.2 Iosua maketh the Gibeonites hewers of wood and drawers of waters for the house of God Iosua 9.13 David expelleth the Idolatrous Jebusites out of Jerusalem 2 Sam. 5.8 Asa put Maacah his mother from her regiment because she was an Idolatresse and brake downe her Idoll 2 Chron. 15.16 Iosias put downe the Chemarims a sect of Idolatrous Priests 2 King 23.5 Zerubbabel would not suffer the adversaries of Iudah to build the Temple with them but refused their service which they offered Ezra 4.3 According to
the mariner that worketh the evill spirit as the winde and weather that tempteth and moveth God as the sternes man that directeth and guideth all So Augustines resolution is Deus voluntatem ejus proprio suo vitio malum in hoc peccatum judicio suo justo occulto inclinavit God by his just and secret judgement inclined his will being evill by his owne corruption into this sinne De liber arbit cap. 20. Hee there speaketh of Shemei whom David saith God bid curse him the like may bee said of Pharaoh who is properly said to have hardened his owne heart Exod. 8.15 as the next and immediate worker of it but God hardened it concurring as a just Judge in punishing Pharaohs sinne by obstinacie and hardnesse of heart See more of this question before chap. 1. doct 1. QUEST XX. How Israel is called the first borne sonne of God Vers. 22. ISrael is my sonne even my first borne 1. Israel is called the Lords first borne not only in respect of eternall election as Pellican for the election of God doth not hinder terrene government they might be eternally elected of God and yet bee Pharaohs servants still 2. Neither is this spoken only comparatively because they were the first nation that publikely professed the worship of God and had the prioritie of the Gentiles who were as the younger brother Ferus 3. Nor yet is it spoken only by way of similâ—tude that they were as deere unto God as the first borne Piscator 4. But they were the first borne people by a peculiar election whereby the Lord had set them apart from all other people to whom he would give his lawes and therefore Pharaoh was not to keepe them in servitude belonging to another Lord Simler Therefore to them did belong the right and preeminence of the first borne as dignity authority Borrh. And they were beloved of God in the right of the Messiah the first borne of all creatures and the only begotten sonne of God Iun. who was to bee borne of that nation according to the flesh Osiander 5. Therefore God will slay the first borne of Egypt both of man and beast because of the injurie offered to his first borne and this being the last judgement which was shewed upon Egypt it is like that God revealed to Moses aforehand all those severall plagues which afterward were sent upon Pharaoh QUEST XXI Who smot Moses in the Iune and how Vers. 24. THe Lord met him and would have killed him 1. In the Hebrew it is said Iehovah met him the Latin and Septuagint read the Angell of Iehovah giving the sense rather than the word for Iehovah by his Angell smote Moses the Angels of God are found in Scripture to bee the Ministers of Gods judgements Pellican Iun. 2. Tertullian thinketh that Moses sonne that was uncircumcised was in danger rather than Moses himselfe but that is not like for then Moses himselfe rather if he had beene in case would have circumcised the child rather than his wife 3. For the manner of punishment inflicted upon Moses that is a ridiculous fable of R. Salomon that the Angell appeared in likenesse of a Dragon and swallowed up Moses past the middle to the place of his circumcision and then when Zipporah in haste had circumcised the child hee let him goe againe Theodoret thinketh that the Angell appeared with a drawne sword threatning Moses but Moses was more than threatned for hee was so weake that hee was not able to circumcise his child therefore the common opinion of the Hebrewes is that Moses was smitten with some sudden disease as may appeare in that his wife was faine to cut off her sonnes foreskinne and yet it is like that whether the Angell appeared in a visible humane shape or otherwise came upon Moses thar by some visible and evident signe hee and his wife perceived that it was for neglect of circumcision Iun. QUEST XXII For what sinne the Lord would have killed Moses NOw concerning the cause why the Lord laid his heavy hand upon Moses 1. It was neither because he carried his wife and children with him which were a cumber unto him and therefore hee sent them bake as Augustine and Eusebius Emisenus for seeing Moses had no speciall commandement to leave them behind he was therein to follow the common order and duty required in matrimony to take care of his wife and children Simler And he could not have left his wife behinde without offence to his father in law who might have thought hee had neglected her and would take him another wife in Egypt 2. Neither was his feare the cause because he was afraid to goe unto Pharaoh as Theodoret for he was now in his journey and was resolved to goe forward 3. Therefore the cause indeed was for the neglect of the circumcision of the child as David Kimhi Rupertus Thostatus with others Ex Pereriâ— as it may appeare because that as soone as the child was circumcised Moses was presently delivered from the danger therefore some Hebrewes conjecture that God punished him for making so long stay in the â—ane is frivilous and without ground Simler QUEST XXIII Whether the Israelites transgressed in omitting circumcision 40. yeeres in the wildernesse BUt it will be further questioned why the Lord was angry with Moses for deferring of circumcision and yeâ— he did tolerate it in the Israelites which were not circumcised in the desert by the space of forty yeeres as is evident Iosh. 5. Some therefore thinke that the Israelites were dispensed with for being not circumcised in the wildernesse because it was not so needfull in that place seeing the people were separated from all other nations and lived apart by themselves and therefore circumcision was not so necessarie there the speciall end whereof was to distinguish the Israelites from all other people but when they came over Jordane among other nations then they received circumcision the badge or cognisance of their profession so Theodoret Damascen Contra. But this was not the principall end of circumcision to make difference betweene the Israelites and other people the chiefe scope thereof was to bee a seale of the covenant betweene God and his people and therefore ought not in any place to have beene neglected 2. Some therefore excuse this omission of circumcision in the desert by the continuall journeying of the Israelites they were still to follow the direction of the cloud whether by day or night but they could not travell immediatly upon their circumcision Perer. Who further addeth that if it had beene a fault in them Moses would not have suffered such a great breach of the law seeing the man that gathered stickes upon the Sabbath was punished Contra. 1. The continuall travell of the Israelites could not bee the chiefe or onely cause of such omission seeing they stayed many yeeres in one place as in Kadesh barnea Deut. 1.46 and when they were circumcised in Gilgal they were presently also to goe forward
Observations 1. Observ. That one affliction followeth another as long as we are in this life Vers. 1. WHere was no water for the people to drinke God doth divers wayes exercise his children and trie their faith as before with want of food so now with penury of water and presently after with warre Piscator And thus it falleth out in the desert and wildernesse of this life that one temptation followeth another till we come to the celestiall Canaan and so as the Scripture saith We must through many afflictions enter into the Kingdome of heaven Act. 14.22 2. Observ. Ministers must not intermit their dutie though it be evill accepted Vers. 4. ANd Moses cried to the Lord. Moses is not discouraged by the ingratitude and murmuring of the people to forsake his calling hee intermitteth not his dutie nor ceaseth to pray for them whereby the Ministers of Jesus Christ are taught that notwithstanding the evill acceptance with the world of their painfull and godly labours they should persever and continue still in discharging their dutie Marbach As Samuel saith God forbid that I should sinne against the Lord and cease praying for you â— Sam. 12.23 3. Observ. We must still goe forward and hold out to the end Vers. 1. THey departed by their journey As the Israelites stayed not in one place but still went forward approaching still nearer to the promised land so we must still goe forward in the pilgrimage of this life and hold out to the end of our journey till we have attained to our celestiall inheritance as the Apostle saith Let us studie to enter into that rest lest any man fall away after the same example of disobedience Heb. 4.11 Ferus 4. Observ. Prayer is not effectuall unlesse it be fervent Vers. 11. WHen he let his hands downe Amalek prevailed While Moses prayer was fervent it was effectuall but when his zeale abated which is signified by the letting downe of his hands he failed of the effect which teacheth us that so long as we lift up hearts and hands unto God by a lively faith we overcome our spirituall enemies but when our zeale waxeth cold and our faith faint they are superiour Piscator Therefore the Apostle having said The prayer of a righteous man availeth much addeth if it be fervent Iames 5.16 5. Observ. The punishment of the wicked though it be deferred will most certainly come Vers. 14. I Will utterly put out the remembrance of Amalek This was not presently accomplished but the judgements of God were suspended above 400. yeares untill the reigne of Saul which sheweth that the judgements of God though they bee deferred a long time yet in the end will most certainly come Marbach As the Apostle saith Whose judgement long agone is not farre off and their damnation sleepeth not 2. Pet. 23. CHAP. XVIII 1. The method and Argument THe summe of this Chapter is to shew the politike order of government instituted in Israel 1. By whom it was brought in 2. By what occasion 3. And the manner thereof First as touching the Author and adviser it was Iethro Moses father in law of whom three things are declared 1. His comming unto Moses both upon what occasion vers 1. whom he bringeth with him Moses wife and his two sons who are described by their names vers 3.4 whether he commeth vers 5. 2. His manner of entertainment when shee was come where these things are expressed 1. His message to Moses 2. Moses greeting vers 7. and narration of such things as the Lord had done for them vers 8. 3. Iethro his congratulation vers 9.10 and confession of God vers 11. 4. His solemne admittance and joyning to the people of God vers 12. Secondly the occasion followeth wherein is shewed the fact vers 13. and thereupon the conference betweene Iethro and Moses consisting of his demand vers 14. and Moses answer vers 15.16 Thirdly in the manner and matter of this forme of government 1. There is Iethro his reprehension of Moses order with his reasons vers 17.18 2. His advice and counsell is propounded what course should be taken in the greater and weightier causes which hee would have reserved to Moses owne hearing vers 19.20 what provision should bee made in chusing officers and governours for the rest vers 21.22 with the reasons of his counsell vers 23. 3. Then followeth the putting in practice of this counsell first by Moses vers 24.25 in chusing of such officers as Iethro prescribed then by the officers and Judges themselves vers 26. And so Iethro is dismissed vers 27. 2. The divers readings Vers. 1. The Prince of Midian I. C. rather than Priest B. G. cum cater cohen doth not onely signifie a Priest but Princeâ— as Davids sonnes are called cohanim not Priests but chiefe rulers for they being of the tribe of Iudah could not be Priests Tostatus Oleaster Vers. 1. The father in law I. V. cum caeter cognatur the kinsman L. but chothen signifieth rather a father in law as it is taken Exod 3.1 Vers. 2. Then Iethro Moses father in law tooke I.B.G. cum caeter then he tooke L. here the former part of the clause is clipped off Vers. 11. For in that thing wherein they were proud he is above them that is superiour unto them Iun. Better than because they dealt proudly against them L.S.P. for here these words in the thing which are omitted or wherein he dealt proudly against them did they perish V. or were destroyed themselves B. or were recompensed G. All these words are added by way of explanation But after the first reading ghalehem is better translated above them than against them and it is referred rather to the Lord than to the Egyptians and so the sense is full without any addition Vers. 23. If thou doe this thing and God commande thee both thou shalt be able to endure G.I.B.A.P. better than in these things which God commandeth thee thou mayst stand V. Here these things is added or if thou doe this thing thou shalt fulfill the commandement of God L. fulfill is added or God shall strengthen thee S. But the word tsavah signifieth to command See the meaning of these words afterward quest 23. 3. The Explanation of doubtfull and difficult questions QUEST I. Whether Iethro and Rohuel or Râ—ghuel were the same man Vers. 1. WHen Iethro the Priest or Prince of Midian 1. Some thinke that Reguel mentioned Exod. 2. Iethro here named and chap. 3.1 and Hobab Numb 10. were all one Sic Lyran Tostat. Pelarg. So also the Latine translator readeth Exod. 2. for Reguel Iethro Lyranus from the Hebrewes giveth this reason from the notation of the name Iethro and Hobab the first signifieth adjâ—ciens adding for he added unto other ordinances of Moses that of appointing officers and the other word signifieth diligens loving because hee loved the law of God and was converted to Judaisme But that Hobab Iethro and Reguel are not the same is evident
the bread which God gave them 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
prayer therefore we should alwayes fast so 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
the 10. So Pelacherus Pelargus Iunius in his Analysis somewhat differeth the first table he subdivideth thus that it prescribeth first the worship of God who is to be worshipped in the first and after what manner in the second 2. The profession of this worship in the third 3. The meanes belonging to the worship of God in the sanctifying of the Sabbath and the religious exercises thereof The second table he likewise divideth thus into speciall duties in the 5. common duties in the 6 7 8 9. and into the roote and spring of all the concupiscence of the heart in the 10. Now of all these divisions I have made choice to follow Vrsinus and Pelatherus in the first and Iunius in the second table as is set downe before in the method and argument of the chapter QUEST X. Whether foure Commandements or three only belong to the first table IT followeth as we have seene the division of the whole law and of the number of the precepts in generall so to consider of the number of the particular commandements to be assigned unto each table The opinion of the Romanists is that there are but three Commandements to the first table putting the two first into one and seven to the second dividing the last Thou shalt not covet into two So Tostat. quaest 2. Ferus with others and of this opinion is Augustine quaest 71. in Exod. Some other doe make five Commandements in each table as Iosephus lib. 3. de Antiquit. cap. 6. But this opinion is confuted before And beside Iosephus reason is nothing for he thinketh that the two tables being written both within and without that two Commandements and an halfe were written of a side for the foure first Commandements will take up more roome and space in writing than all the six of the second table This opinion is ascribed to Hesychius in his Commentary upon Leviticus that rejecting the fourth Commandement of the Sabbath yet he maketh foure in the first table and six in the second but if the fourth Commandement be excepted there will bee but nine in all for these Commandements as they were delivered here by the Lord himselfe are called the ten words Exod. 32.28 The common and received opinion is that foure Commandements teaching our duty toward God are to be referred to the first table and six to the last So Origen hom 8. in Exod. Nazianzen in Carmin Chrys. hom 49. in Matth. Oper. imperfect Zonaras tom 1. Hieron in cap. 6. ad Ephes. And Ambrose upon the same place Sulpitius Severus lib. 1. histor sacra Ex Simler Vrsin Procopius also holdeth this precept Thou shalt make to thy selfe no graven image to be the second So also Rupertus lib. 3. cap. 32. Now the reasons to strengthen this opinion against the first which the Romanists follow are these 1. Because those precepts which differ in sense and matter are divers and not one such are the first Thou shalt have no other Gods c. and the second Thou shalt make no graven image for one may offend in the first as they which worship the Sunne and Moone and yet make no graven image and some may transgresse in the second and not in the first as the Romanists themselves which worship graven images and yet we will not thinke so hardly of them that professedly they would make other Gods So then the matter of these two Commandements being divers as the first shewing who and none other is to be worshipped the second in what manner they must be two precepts and not one 2. The distinction which Moses maketh is to be observed the last Commandement of not coveting the neighbours house and wife are joyned in one verse as shewing but one Commandement but these two are severed in two verses which sheweth a division and distinction of the precepts the matter also differing for otherwise in the fourth Commandement there are divers verses but the agreement in the matter sheweth that they all belong unto one precept 3. The last Commandement which they divide into two shall be proved afterward when we come to that place to be but one whole and entire Commandement and this one reason shall suffice in this place because Moses repeating this last precept Deut. 5.21 doth put in the first place Thou shalt we covet thy neighbours wife which is here placed in the second so that if they were not all one Commandement it would be uncertaine which should goe before the other As for the reasons of the contrary opinion they are of no value Augustine would have but three precepts in the first table to expresse the Trinity but the beleefe of the Trinity is commanded in the first precept directly and therefore need not bee insinuated in the number Another reason is because man oweth three things unto God fidelitatem reverentiam cultum fidelity reverence worship Lyraâ— As though worship also includeth not reverence Ferus maketh other three the first precept requireth us to worship God in heart the second to confesse him with the mouth the third to acknowledge him in our workes All this being acknowledged that this must bee yeelded unto God yet another precept must of necessity goe before as the foundation of the rest that wee must acknowledge but one onely true God QUEST XI Whether all Morall precepts as of loving of God and our neighbour be reduced to the Decalogue NExt followeth to bee considered whether all Morall duties may bee reduced unto these ten Commandements 1. It will be objected that they are not because there is no mention made in the Decalogue of the love of God and our neighbour therefore all Morall precepts are not thither referred To this 1. Thomas answereth that these precepts are written in the heart by the law of nature that God and our neighbour are to bee loved and therefore they needed not to bee given in precept Contra. By the same reason then they needed not to be mentioned in Scripture at all if they were so manifest by the law of nature yea the grounds of all the Morall precepts are printed in our nature and yet the Lord thought it necessary to write them in his law 2. Burgensis answereth thus that like as in speculative artes and sciences they use to proceed from knowne and manifest conclusions and principles to those which are more obscure So the Lord propoundeth his law in the easiest and plainest precepts as in the second Commandement It is easier to abstaine from idolatry than from other kindes of superstition and in the sixth a man will abhor murder which cannot so soone decline all other wrongs and injuries These precepts of loving God above all and our neighbour as our selfe because they were hard and difficult the Lord would not propound them at the first to a rude and ignorant people but reserved them till another time when the people were growne more able and strong as in that 40. yeere in the wildernesse then Moses beginneth to explaine this law
and exhorteth them to feare and serve God Sic Burgens addit 1. ad cap. 20. Contra. 1. But this is cleane contrary for generall precepts are more easily conceived and condescended unto than particular Aske an Idolater if hee love God hee will not deny it The Romanists that worship Images would thinke great scorne to bee asked that question whether they love God So an adulterer an usurer an extortioner in generall will confesse that they love their neighbour yet doe erre in the particular 2. Neither did Moses deferre these generall precepts so long for in this chapter vers 20. he speaketh of the feare of God and chap. 23.25 of serving of God 3. Burgensis hath another answer that in the first Commandement which is indeed the second Non praetermisit facere mentionem de dilectione Dei Hee omitted not to make mention of the love of God as vers 6. Showing mercy unto thousands in them that love mee c. Contra. But this is no part of the precept it is a promise made affirmatively and positively to those that love God it is not set downe by way of bidding and commanding Thou shalt love God 4. Wherefore I preferre here the answer of Tostatus that these two generall precepts though they are not put in these very words among the precepts Thou shalt love God above all and thy neighbour as thy selfe yet they are reduced unto them Non ut conclusiones ad principia c. not as conclusions are reduced to their principles and premisses but as principles are referred to the conclusions for these two are as two knowne principles Ex quibus inferuntur particulatim omnia praeceptae decalogi out of the which are inferred in particular all the precepts of the Decalogue Tostat. quest 33. for a man can performe none of the foure first Commandements but he must needs love God he cannot take him to be the only God abhorre idolatry reverence his name keepe his Sabbathes if the love of God bee not in him Neither can one observe the precepts of the second Table as not to kill steale beare false witnesse unlesse he love his neighbour Therefore to these two as the heads and grounds of the rest doth our Saviour reduce all the Commandements Matth. 22.37 38. QUEST XII Of generall rules to be observed in expounding the Commandements NOw further there are certaine generall rules which must be observed in the exposition and interpretation of the law 1. The Decalogue must be understood according to the more ample and full declaration thereof set forth in the rest of the Scriptures in the writings of the Prophets and Apostles as who are understood by the name of parents in the fifth how many wayes one may be said to kill c. Vrsin Pelarg. 2. The Decalogue must be taken to comprehend as well internall as externall duties as our Saviour expoundeth Matth. 5. Vrsin 3. The end and scope of the precept must be considered if we will aright understand as wherefore graven Images are forbidden to be made not to the end to worship them and in the like 4. The precepts of the second Table must give place to the precepts of the first if the Commandements of the one and other be compared in the same degree as it were better not to honour our parents than to dishonour God But the great breaches of the second Table must not give way to the least in the first as we must not suffer our brother to perish rather than upon the Sabbath to breake the rest to fetch him out of some pit or present danger Vrsin 5. Every negative includeth an affirmative and on the contrary as thou shalt worship no other Gods therefore it followeth thou shalt worship the true God thou shalt not kill or take away thy brothers life therefore thou art commanded to preserve it So the affirmative is thou shalt honour thy parents the negative is included thou shalt not dishonour them Vrsin Simler 6. Where one kinde is forbidden by a Synecdoche the rest of that sort also are prohibited as in adultery is comprehended all unlawfull lust in murther all unjust vexations and wrongs So the generall includeth the particular one kinde draweth with it another in the effects we must understand the causes in the relative the correlative Vrsin Simler as Augustine saith in the 7. precept Thou shalt not steale A parte totum intelligi voluit He would have understood the whole by the part quaest 71. in Exod. 7. Augustine also hath another rule Vbi honoratio exprimitur veluti masculinus c. Where the more honourable party is expressed as the male let the women also understand that the precept concerneth her As in the eight Commandement the man is forbidden to play the adulterer for the Hebrew word is put in the Masculine but the woman also is included she must not be an adulteresse Augustine ibid. QUEST XIII Why the Commandements are propounded negatively MOst of the Commandements are propounded negatively for these reasons 1. Because negatives in forbidding evill to be done are more generall for it is never lawfull to doe evill but in doing of good time person and place must be considered 2. Because the first worke of true repentance in us is to depart from evill and therefore the Commandements are expressed with a negative that wee should first there begin Iun. in Analys 3. The law is thus commanded by way of prohibition specially to bridle and restraine the evill for the Apostle saith The law is not given to a righteous man but to the lawlesse and disobedient 1. Tim. 1.9 As first the husbandman will seek to pluck up the weeds in his garden before he will set good plants Rupert lib. 3. in Exod. cap. 31. 4. Praeceptum veniens invenit nos peccatores The Commandement comming found us sinners therefore the Lord in giving the law respected the present state of the people as he found them and frameth his law accordingly in forbidding of sinne Ferus 5. Because a negative is more vehement and urgeth more and leaveth no evasion as in the first Commandement Thou shalt have no other Gods If it had beene propounded affirmatively thou shalt worship one God the Samaritanes might have kept this precept and yet they worshipped other Gods beside Ferus QUEST XIV Of the speciall manner of accenting and writing observed in the Decalogue more than in any part of the Scripture beside HEre it shall not be amisse briefely to touch that singular observation of learned Iunius concerning the manner of writing accenting and pronouncing the Decalogue which is peculiar unto this Scripture more than to any other beside for whereas ordinarily every word hath but one accent in the originall Every word in the Decalogue and the preface thereunto from verse 2. to verse 18. the 7.12 and 17. verses only excepted have a double accent one serving for the accenting and prolation of the word the other shewing the conjunction and coherence of the matter As
to give hereof an example in the second verse the first word anochi hath in the last syllable above the head the accent tiphra and under munach Iehovah the second word hath only munach under the last syllable but it serveth insteed of two zakeph above and tiphra below the third word hath atnach below and zakeph the lesse above the fourth hath darga beneath and makkaph on the side The fifth hath in the third syllable thebir and kadmah The sixth hath kadmah above and merca beneath the seventh hath tipher beneath and geresh above the eighth hath beneath merca and munach the last word in the verse hath rebiah above and silluk beneath And the like may be observed in all the other verses saving the three before excepted the 7.12.17 The reason thereof is this because these three verses have no dependance of the other but the 2 3 4 5 6. containing the two first Commandements have some similitude and coherence together So have the 9 10 11. which all belong to the fourth Commandement likewise the 13 14 15 16. containing the 6 7 8 9. Commandements which all concerne the generall duties to be performed to all sorts of men whereas the 5. Commandement in the 12. verse prescribeth speciall duties toward our superiours Iunius in Analys QUEST XV. Why this preamble is set before I am Iehovah thy God Vers. 2. I Am Iehovah thy God 1. This is the preface or preamble to the Commandements as is before shewed quest 1. which sheweth both what right the Lord had to injoyne lawes unto his people and why they were bound to obey it consisteth of three arguments taken from the Majesty of God hee is Iehovah from the grace of the covenant thy God and from the benefit of their deliverance out of Egypt Iun. 2. Iehovah is a name taken from his essence signifying that hee hath his being of himselfe and that all things have their being from him Elohim is a word shewing his power and omnipotencie that as this name being sometime given unto Angels and great men in earth sheweth a kinde of competent power according to their nature and place so being given unto God it insinuateth his absolute and unlimited power in heaven and in earth Simler 3. These two titles given unto God Iehovah Elohim the one signifieth his nature Iehovah the other his excellence Elohim God But Tostatus will have God to signifie his nature and Iehovah his excellency but he is deceived herein because he followeth the Latine text which translateth Iehovah Dominus Lord whereas Iehovah doth not betoken his Lordship and dominion but his eternall essence and being in which sense hee calleth himselfe Eheje I am Exod. 3.14 Then like as men are described by two names one of their nature the other of their dignity as when we say Iacobus Rex King Iames the one sheweth his naturall state and condition the other his dignity So the Lord here doth give himselfe two names one expressing his nature the other his prerogative and excellency And in that he is called God it is more than if any other attribute as just wise mercifull nay if all his attributes were given him together for all these are comprehended in the name God Sunt aliquid de perfectionibus latentibus in illo pelago infinitâ— c. For all these titles and epithites are but a part of those perfections which lye hid in this great Sea imported by the name God Tostat. qu. 2. 4. Hee is Deuâ— per creationem God by right of creation as well of the Israelites as of all other people in the world but Tuus per specialem appropriationem Thy God by speciall appropriation Lyran. He was their speciall God both because Deus specialiter accepit hanc gentem ad se had specially taken this nation to himselfe and for that specialiter ipsi susceperunt cum Deum colendum they specially tooke him to be their God to worshâ—p Tostat. quaest 2. QUEST XVI Why their deliverance out of Egypt is here mentioned Vers. 2. OVt of the land of Egypt out of the house of bondmen 1. Oleaster taketh it literally that the Israelites in Egypt were put into houses with slaves and bondmen and not with free men But the Israelites did inhabite together and were not alwayes as slaves kept in prison therefore Egypt it selfe is by a metaphor compared unto a prison house or house of bondmen for as they used their captives and slaves by day to grinde in their mils Exodus 11.5 as the Philistims served Sampson Iudg. 16.21 and in the night shut them up in dungeons and prisons chap. 12.29 So the Israelites thorowout all Egypt had beene kept in miserable bondage chap. 1.11 So that all Egypt was as a prison house or house of bondmen unto them Iun. 2. This their deliverance out of Egypt was worthy to be remembred First because they were delivered from so cruell bondage in which respect it is called the iron fornace of Egypt Deut. 4.20 Secondly because such a great multitude were partakers of it Thirdly it was lately done and yet fresh in their memories and therefore it ought to move them the more Tostat. quaest 2. Beside in this their deliverance the Lord shewed his great love to his people and his great power in doing such wonderfull workes in Egypt for their cause as were never seene in the world before Simler 3. God maketh mention of this deliverance out of Egypt because it was lately performed for the Lord useth especially to remember those benefits which were neerest and new rather than those which were remotest and furthest off As in Abrahams time he was called the most high God Creator or possessor of heaven and earth Gen. 14.19 Afterward when he had revealed himselfe to the Fathers he is named the God of Abraham Izhak and Iacob Gen. 28.13 Then after the deliverance of Israel out of Egypt the Lord calleth himselfe by that In the time of the Prophets and after when Israel was redeemed out of the captivity of Babylon the Lord stileth himselfe by memoriall of that benefit as the Prophet Ieremy saith Behold the day is come saith the Lord that it shall be no more said the Lord liveth which brought the children of Israel out of the land of Egypt but the Lord liveth that brought the children of Israel out of the land of the North Ierem. 16.14 15. And after our Saviour Christ was come the Redeemer of mankinde then the Lord is called the Father of our Lord Iesus Christ. Lippom. 4. This reason taken from their corporall redemption though it concerneth not us yet we are more strongly bound to obedience by our spirituall redemption purchased by our Lord and Saviour Christ Jesus as Origene excellently noteth Ergo dicitur tibi qui per Iesum Christum existi de Aegypto de domo servitutis â—eductus es non erunt tibi dii alieni praeter me Therefore it is said unto thee which through Iesus Christ art
received the Lord to be their God and 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
God had no care of the Gentiles as of his owne people that were espoused unto him he is not said to be jealous of them 2. Hee suffered them to walke after their owne lusts not because hee could not have hindred them but the wise Creator permitteth the reasonable creature to follow the instinct of their nature yet calling some by grace whom he pleaseth and punishing the rest for abusing the light of nature who therefore were left inexcusable because knowing God by the creatures they yet did not glorifie him as God as the Apostle sheweth Rom. 1.21 QUEST V. Of the titles which the Lord here giveth himselfe and wherefore I Am the Lord thy God strong jealous c. The Lord giveth unto himselfe here foure severall titles the more to inforce this commination following 1. He calleth himselfe their God because he had taken them into his speciall protection and had bestowed many benefits upon them therefore they ought to love him more than any other Tostat. 2. He is a strong God potest se veluno nutu vindicare which can revenge himselfe at his becke Lippom. And he is strong as well to effect his promises to the obedient as to punish the disobedient Vrsin 3 Zelotes est nolens habere consortium in amando He is jealous he can abide no partner in that which he loveth Tostat. And this as well signifieth his indignation qua commovetur suis contumeliis whereby he is moved for the contumelies that are offered unto him Vatabl. as the love of God toward them for jealousie ariseth ex amore ejus qui laditur propter turpitudinem c. from the love of him that is hurt because of some uncleannesse committed c. Vrsin 4. Lastly in saying visiting the iniquitie he sheweth his severitie in tantum non connivet ad impietatem c. he is so farre from winking at impietie that hee punisheth it even in the posterity of the wicked and their sonnes and nephewes Lippom. QUEST 6. Of the generall commination and promise annexed VIsiting the iniquitie c. 1. Some take this to be a speciall perswasion added to this commandement Quia inter omnia praecepta nullum majus est quam hoc Because there is none among all the precepts greater than this The generall motive was set before because he brought them out of the land of Egypt Tostat. 2. But I approve rather their opinion which take this commination and promise to appertaine unto all the commandements but to be joyned to this because it is fundamentum caeterorum the foundation of the rest Vrsin Huic mandato tanquam principali ex quo alia oriuntur addidit Dominus minas c. To this commandement as the principall out of the which the other take their beginning the Lord added threatnings and promises c. Lippom. And this is confirmed by the words here following vers 6. to them that love me and keepe my commandements the Lord maketh mention of keeping his commandements not of one but of all 3. It might have pleased God simply to have propounded his commandements but he both adjoyneth promises to stirre up our dulnesse and threatnings to terrifie the perverse and froward which promises are rendred not as the deserved reward of our obedience for it is of mercie as the Lord saith shewing mercie unto thousands otherwise we doe no more than our dutie and therefore deserve nothing Simler QUEST VII How it standeth with Gods justice to punish the children for the fathers sinnes THe iniquitie of the fathers upon the children c. 1. Theodoret upon this place hath this singular opinion by himselfe Quod nudae literae insistere impium sit c. That it is evill to insist here upon the bare letter seeing the law saith The fathers shall not be put to death for the children nor the children for the fathers but every man shall be put to death for his owne sinne Deut. 24.16 And he addeth further Majores apud Deum sunt comminationes quà m poenae c. That God useth greater threatnings than punishments as every one that was not circumcised at the eight day is threatned to be cut off and yet many in the desert were uncircumcised at that age whom Ioshua circumcised in Gilgal and so here he thinketh that this is threatned onely to terrifie parents from sinning So Theodoret. Contra. 1. But this were to give great libertie to offenders to thinke that God onely threatneth for terror it might be inferred as well that God doth but dallie also with his promises as with his threatnings which were impious to thinke 2. If God doe not alwayes punish as hee threatneth it doth not argue any revocation of his judgements but his mercifull forbearing to call men unto repentance 3. That commination against the neglect of circumcision is not denounced against the infant whose fault it was not if he were not circumcised the eight day but against them that did not see it performed on their infant as appeareth by the example of Moses Exod. 4. punished for the neglect of circumcision And so accordingly all they which deferred the circumcision of their children in the wildernesse their carkase◠fell there 2. Origene maketh this allegoricall exposition The father that sinneth he maketh the Devill Pater peccati diabolus est The devill is the father of sinne all they are his children which doe his works Diabolus ergo dum hic mundus stat non recipit sua peccata c. The devill while this world standeth doth not receive punishment for his sinnes redduntur infilios i. in eos quos genuit per peccatum but upon his children whom he hath begotten by sinne are their sinnes rendred for men while they are in the flesh are corrected of God c. Contra. But that this is a forced and farre fetcht exposition the other opposite part manifesteth of the Lords shewing mercie unto thousands but the devils expect no mercie And againe seeing this commination is specially made to terrifie wicked parents it can no wayes concerne the Devill to whom the law was not given but unto men 3. Hugo de S. Victor giveth this reason why children are punished for the sinnes of their fathers because they are Sicut aliquod membrum ipsorum quia in ipsis malefactoribus quo dammodo erant seminaliter peccabant They are as a part of them because they were in seed in the malefactors themselves and so in a manner sinned in them Contra. But the Prophet saith the same soule that sinneth shall die the children being but yet in the loynes of their fathers as the tree in the seed had no soules therefore then could they not sinne 4. Some doe reconcile this law and that other Deut. 24. where it is said that the fathers shall not be put to death for the children nor the children for the fathers after this manner that there a rule is given for the proceedings in civill judgement that one shall not suffer for another
Saints for this also is a taking of the name of God in vaine quia habent quandam connexionem ad Deum for they have a certaine connexion unto God and a certaine kinde of adoration belongeth unto them Tostat. qu. 7. Answ. 1. The argument followeth not the name of Saints is not to be irreverently used therefore wee must sweare by them for neither is the name of the Prince to be abused yet it is not lawfull to sweare by it there is a meane betweene swearing by a name and profaning or abusing of it 2. The reverent using of the names of Saints dependeth not upon any adoration due unto them or upon any connexion unto God by any kind of worship but upon that bond and connexion of love which we owe unto them as the Ministers and servants of God as our Saviour Christ saith of his Apostles Hee that despiseth you despiseth me Luk. 10.16 So that this despising or contempt offered to the Ministers of Christ is rather a breach of the fift Commandement in the second table than of this which only prescribeth our reverence and duty toward God 2. Controv. Against the Romanists that say faith is not to be kept with Hereticks 2. THe Romanists have another position that faith is not to be kept with Heretikes for so contrary to the safe-conduct given by the Emperour to Iohn Hus and Hierome of Prage in the Councell of Constance they condemned them to death and for the justifying of this fact they further alleage that it belonged unto the Magistrate to punish Heretikes having them in his power Ex Simlerâ— Contra. 1. They having the chiefe Magistrates licence to goe and returne safely were free and privileged persons and so exempt from the Magistrates power and jurisdiction 2. Neither shall they ever bee able to prove them to have beene Heretikes 3. Under this pretext and colour oathes shall be of no force or validity among men which would be a great hindrance and prejudice to humane society 4. And by this meanes Gods name is blasphemed and evill spoken of when they which professe themselves Christians doe more lightly esteeme the name of their God than the Heathen did their Idols 5. Abraham made a covenant by oath with Abimelech Iacob with Laban Ioshua with the Gibeonites all which were strangers from the true worship of God and yet they kept their covenants and oathes 3. Controv. Against the Anabaptistes concerning the lawfulnesse of an oath 3. FUrther against the Anabaptists it followeth to shew the lawfulnesse of an oath among Christians which is thus proved 1. If it had beene unlawfull to sweare and if the thing were evill in it selfe then the holy servants of God would not have sworne at all as Abraham did to Abimilech Gen. 22. Iacob to Laban Gen. 31.53 Ionathan and David each to other 1. Sam. 20.42 2. God commandeth us to sweare by his name Deut. 6.13 Deut. 10.20 but God commandeth no evill to be done 3. The end of an oath is to make an end of controversies and strife Heb. 16.16 therefore it is to Gods glory and profitable to humane society that by oathes such businesse should be ended 1. Object But the Anabaptists object that although it were permitted in the old Testament to the Fathers to sweare yet it is forbidden in the new Answ. 1. Christ saith he came not to dissolve the law meaning the Morall but to fulfill it to take an oath belonged to the Morall law which being perpetuall the other still remaineth in use Vrsin 2. The Prophets speaking of the times of the Gospell and of the state of the Church under Christ doe foretell that they should sweare by the name of God as Isay 65.16 He that sweareth in the earth shall sweare by the true God 3. Wee have the example of S. Paul who often called God to witnesse as Rom. 1.9 2. Cor. 1.23 Rom. 9.1 Philip. 1.8 Galath 1.23 2. Object Our Saviour giveth a generall prohibition against swearing Mat. 5.34 Sweare not at all neither by heaven for it is the throne of God nor by the earth for it is his footstoole And S. Iames saith Before all things my brethren sweare not c. but let your yea be yea and your nay nay lest you fall into condemnation Iames 5.12 Answ. 1. Out Saviour doth not generally condemne all kinde of oathes but onely rash and unadvised oathes which were used in their common and ordinary talke for he intendeth here to correct an abuse among the Jewes they were allowed to sweare by the heaven and earth and by such like as though such kinde of oathes nothing concerned God our Saviour telleth them that even in such oathes the name of God is prophaned and abused because there can be no part of the world named where the Lord hath not set some prints and markes of his glory Simler 2. And againe our Saviour saith in this Chapter that he came not to dissolve the law which allowed the publike use of an oath 3. Object Our Saviour saith further Let your communication be nay nay yea yea for whatsoever is more commeth of evill an oath therefore is not to be used as proceeding of evill Answ. 1. Our blessed Saviour speaketh against such frivolous formes of oaths which were used among the Jewes in their ordinary talke which came indeed of an evill minde for otherwise hee himselfe used more than bare nay nay yea yea in his speech often saying Amen Amen Vrsin 2. S. Paul also often calling God to witnesse should have gone against his Masters rule if it had not beene lawfull at all to take an oath Vrsin 3. Oathes indeed proceed of evill not in him which taketh a just oath but in the other that will not beleeve him without an oath And therefore because of the incredulity and deceitfulnesse of men the necessity of oathes was brought in in this sense the argument doth not follow for good Lawes are caused by mens evill manners but it cannot thereupon be inferred that they are evill Simler 4. Object It is not in a mans power to performe that which hee sweareth to doe for the things to come are not in our power therefore it were better to forbeare an oath than fall into apparent danger of perjury Answ. 1. Though this were granted this taketh not away the use of all oathes but onely those which are made for performance of covenants ad promises there is another kinde of oath which is called assertorium which affirmeth the truth of something already done this oath by this objection if it were admitted is not taken away 2. Yet this doubt is easily removed for it sufficeth that hee that sweareth to performe some act afterward have a full intent and purpose to doe it though it fall out otherwise afterward Simler 5. Object The oathes which are allowed in Scripture were publike such as were required by the Magistrate this giveth no liberty unto private men Answ. 1. Iakob sware to Laban Ioseph to Iakob
attende c. In all thy works wait for the Lords recompence that he will prepare eternall rest for thy reward and this it is to sanctifie the Sabbath So Augustine Spiritualiter observa Sabbatum in spe futurae quietis Observe the Sabbath spiritually in hope of the everlasting reward Libr. de 10. Chord All hypocrites therefore that keepe the Sabbath rest rather for feare of humane lawes than of conscience which also come before the Lord with a dissembling heart are transgressors of this Commandement for he that will truly consecrate the Sabbath unto the Lord must call it a delight Isa. 58.13 he must with all his soule delight therein 2. Observ. Against those which spend the Lords day in carnall delight TO sanctifie it The rest then of the Sabbath is commanded not as though it were in it selfe a thing acceptable unto God but that wee might the better attend upon Gods service They therefore which give themselves upon the Lords day to ease and idlenesse pampering and feeding themselves following their owne will and pleasure doe not sanctifie the Sabbath unto the Lord for hee that will consecrate a Sabbath as glorious unto the Lord must not doe his owne wayes nor seeke his owne will as the Prophet sheweth Isai. 58.13 Against such which carnally spent the Sabbath in pleasure and delight the same Prophet speaketh Wo unto them c. The Harpe and Violl Timbrell and Pipe are in their feasts Isai. 5.12 And of such Chrysostome saith well Accepisti Sabbatum ut animam tuam liberares à vitiis tu verò magis illa committis Thou hast received the Sabbath to free thy soule from vice and by this meanes thou doest commit it the more 3. Observ. No worke must be put off untill the Lords day THou shalt not doe any worke Here then such covetous and worldly minded men are taxed which cannot afford one day of seven for the Lord but toile themselves therein with bodily labour as if they have a job of worke of their weeks taske to doe they will dispatch it upon the Lords day if they have any journey to take they will put it off till then for feare of hindring their other worke therefore the Lord meeting with mens covetous humours forbiddeth all kinde of worke to be done therein Gregorie giveth two reasons why upon the Lords day we should cease from all terrene labour because Omni modo orationibus insistendum We should altogether attend upon prayer and spirituall exercises such works then must be shunned because they are an hinderance unto the service of God And againe Si quid negligéntiae per sex diesagitur c. if any thing have beene negligently done in the six dayes that upon the day of the resurrection of our Lord precibus expietur it may be expiate and purged by prayer Gregor in Registro lib. 11. epist. 3. We should not then commit more sinnes of negligence when we should pray for forgivenesse of our errours and negligence Cajetane giveth a good note upon this word Remember Ad hoc servit recordatio ut non reserves aliquid operandum in diem septimum c. therefore serveth this remembrance that no jot or worke be reserved till the seventh day 4. Observ. It is not enough for the master of the familie to keepe the Lords day unlesse his whole familie also doe sanctifie it THou nor thy sonne nor thy daughter c. This is added to reprove their nice curiositie who though themselves will seeme to make conscience of the Lords day are content yet that their children and servants doe breake it and put them to labour or suffer them to mispend the day in vaine pleasure thinking it sufficient if the master of the house keepe the rest of the Lords day But every good Christian must resolve with Ioshua I and my house will serve the Lord chap. 24.15 He thought it not enough for himselfe to be addicted to Gods service unlesse his whole familie also served the Lord. So then none are exempted here from keeping the Sabbath Nullus sexus nulla aetas nulla conditio c. no sex no age no condition is excluded from the observing the Sabbath Gloss. interlin Neither young nor old male or female master or servant Vpon the fifth Commandement 1. Divers Questions and difficulties discussed and explained QUEST I. Whether this precept belong to the first Table 12. HOnour thy father c. Iosephus with some other Hebrewes doe make this fifth Commandement the last of the first Table both to make the number even in both Tables and because mention is made here of Jehovah as in none of the other Commandements of the second Table and because it was fit that as the first table began with our dutie toward God our heavenly Father so it should end with our dutie toward our earthly parents Contra. These are no sufficient reasons for this division of the Commandements 1. For though the foure first Commandements in number answer not the other yet they are in the writing upon the Tables more and conteine a greater space than the other six and better it is to divide the Commandements by the matter referring onely those to the first Table which containe the worship of God than by the number 2. The name Jehovah is expressed in other judiciall and ceremoniall lawes which follow which belong not either to the first or second Table 3. The third reason better sheweth why this Commandement should begin the second Table then end the first 4. And whereas some object that place Rom. 13.9 where the Apostle rehearseth the five Commandements following omitting this as though it belonged not to the second Table the reason of that omission is because the Apostle directly in that place had treated before of the dutie toward the higher Powers and Superiours who are comprehended under the name of parents But our Saviour putteth all out of doubt Matth. 19.19 where he placeth this Commandement last in rehearsing the precepts of the second Table and joyneth it with that generall precept Thou shalt love thy neighbour as thy selfe Calvin QUEST II. Why the precepts of the second Table are said to be like unto the first NOw our Saviour reduceth all the precepts of the second Table to one generall Commandement Thou shalt love thy neighbour as thy selfe and saith it is like unto the first in these respects 1. Because the second Table of the morall law as well as the first hath a preeminence and excellencie above the ceremonials and therefore in regard of this dignitie and prioritie it is like unto the first 2. Because the same kinde of punishment even everlasting death is threatned against every transgression as well of the second as of the first Table 3. In regard of the coherence and dependance which the one hath of the other as the cause and the effect for a man cannot love his brother unlesse he first have the feare of God whose image he reverenceth in his brother
Commandements following Tostat. qu. 19. Contra. 1. Paulus Burgensis doth herein finde fault with Lyranus for it is evident by that sentence borrowed from Augustine that he which suffereth his brother to perish when it is in his power to helpe him in effect killeth him and so is a transgressor against the sixth Commandement Thou shalt not kill 2. And as for the workes of mercy they are commanded in those severall precepts where the contrary is forbidden as the same Law which forbiddeth to take away a mans life commandeth us if it be in our power to preserve it and where we are inhibited to take away our neighbours goods wee are likewise willed to relieve him with ours where there is cause and in the same Commandement where it is made unlawfull to take away our neighbours good name it is enjoyned that wee should by all meanes seeke to preserve it QUEST XVII Of the true reading and meaning of these words that they may prolong it THat thy dayes may be prolonged But in the originall it is put in the active that they may prolong as read Iun. Momanus 1. Some referre it unto the parents that they by their prayers and blessings may cause the life of their children to be prolonged Oleaster As in the same sense they are said to receive them into everlasting tabernacles Luk. 16.4 and men are said to save 1. Timoth. 4.16 and Iam. 5.20 sic Iun. 2. Ab. Ezra understandeth it of the precepts and commandements which shall procure long life to those which obey them 3. But the verbe is rather here taken impersonally and in the signification of a verbe neuter That thy dayes may prolong that is may bee lengthened so the Childe And it is an usuall phrase with the Hebrewes to put the active in a passive signification as Iob 4.19 They shall destroy them before the moth that is they shall bee destroyed and Iob 7.3 They have appointed painefull nights unto mee that is were appointed unto me Iun. And this seemeth rather to bee the sense because Saint Paul so taketh it Ephes. 6.3 That it may be will with thee and that thou maist live long in the earth Simler QUEST XVIII In what sense the Apostle calleth this the first Commandement with promise BUt whereas Saint Paul saith that this is the first Commandement with promise Ephes. 6.2 hereupon this doubt ariseth in what sense the Apostle so calleth it seeing there is annexed unto the second Commandement a large promise of shewing mercy unto thousands to them that love God Hereunto divers solutions are made 1. Hierom bringeth in two expositions yet resolving of neither As first how some doe take the whole Decalogue because it was first given unto the Israelites after their comming out of Egypt for one Commandement and so would have this promise not peculiar unto this precept but unto all the rest But this is against the Apostles meaning for he doth annex this promise as peculiar to this duty of honouring our parents and calleth this the first Commandement with promise 2. Others doe thinke that in the second Commandement Non tam promissionem prolatam quà m sententiam in landes Dei esse finitam That it is not so much a pronouncing of a promise as an ending of the sentence in the praises of God but herein the fifth Commandement the promise is divided from the precept and the sentence is broken off and not continued as there But Hieroms reason overthroweth this answer Observa quòd verba sunt sponsiones c. Observe that these are words of covenant shewing mercy unto thousands and they are added as a reason joyned to the Commandements Hieron in 6. ad Ephes. 3. Ambrose understandeth the Apostle thus Hac causa dixit quod est mandatum primum in promissione ut discerneret inter mandata quae ad Deum mandata quae ad homines pertinent Therefore he said Which is the first Commandement with promise that he should discerne betweene the Commandements which appertaine unto God and those which belong unto men Ambros. in 6. ad Ephes. His meaning is that it is the first precept of the second Table with promise 4. But I rather resolve with Simlerus and Vrsinus that this is the first precept that hath any speciall and particular promise the other promise added to the second Commandement is generall to all those that love God and so not restrained only to that precept but is extended generally to the obedience of the whole law QUEST XIX Why the promise of long life is made to obedient children THat thy dayes may belong c. 1. Cajetane giveth this reason why this promise of long life is made to obedient children Tanquam gratis acceptâ— Ã parentibus beneficio vitae As being thankfull for the benefit of life received of their parents for it is fit that they which are thankfull to their benefactors should enjoy the benefit long Calvine also to the same purpose God doth shew his favour in prolonging of this life Vbi erga eos grati sumus quibus â—am acceptam ferre cenvenit When we are thankfull to those of whom we have received it So also Thomas Qui non honorat parentes tanquam ingratus meretur vita privari He that honoureth not his parents deserveth as an ungratefull man to bee deprived of life which he received of his parents 2. Thomas Aquin. also yeeldeth another reason In those precepts it was necessary to adde a promise ex quibus videbatur nulla utilitas sequi vel aliquae utilitas impediri where no profit was either not expected or seemed to be hindred therefore in the second Commandement which forbiddeth idolatry a generall promise is propounded because by the worship of Idols Idolaters looked for great benefits which seemed by this meanes to be cut off and because parents being aged are wearing away ab eis non expectatur utilitas no profit is expected from them and therefore a promise is put to this precept of honouring parents Sic Thom. 1.2 qu. 100. art 7. ad 3. But this reason seemeth somewhat curious 3. Oleaster rendreth this reason Because parents doe prolong the childrens dayes precibuâ— by their blessings and prayers 4. Thomas addeth further this reason is put to ne credatur non deberi praemium c. lest a reward might be thought not to be due for the honouring of parents because it is naturall QUEST XX. What other blessings are promised under long life BY long life here not only the lengthening of dayes is understood but other benefits also 1. Tostatus giveth this reason because without other temporall blessings vita laboriose miserabiliter ducitur mans life seemeth to be but full of labour and misery and so no blessing quaest 20. 2. Pelargus thus distinguisheth these blessings Vt triplex honor ita triplex pramium As a threefold honour is to be yeelded to parents so a threefold reward is promised pro honore obediâ—ntiae vita gloriosa for the honour
the Romane Governours in Judea unto Caesar. 2. 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
The internall freedome and liberty of the Spirit 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
wicked as Abraham followed after the foure Kings that 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
4.28 as also in shewing an honest care in preserving and saving the goods of another as Iacob carefully kept Labans sheepe enduring both the frost of the night and the heat of the day Genes 31.40 Contrarie hereunto are 1. unfaithfulnesse in having no care to save the goods of another such a one is the unfaithfull Steward in the Parable that was accused for wasting his masters goods Luk. 16.1 2. Idlenesse and negligence the idle and slothfull S. Paul calleth inordinate walkers and giveth this rule concerning such that hee which would not worke should not â—at 2 Thess. 3.10 Now it will bee here objected that this vertue of Fidelitie belongeth unto the fifth Commandement as it is before rehearsed among the duties there prescribed and therefore appertaineth not to this place The answer is that the same vertue in respect of divers ends and offices by the which vertues are distinguished may bee referred to sundrie Commandements and so the grace and gift of faithfulnesse as it concurreth with obedience and dutie to Superiours belongeth to the fifth precept but as it respecteth the preserving of anothers goods and substance it hath the proper place here 3. Liberalitie is commanded which is a franke and voluntarie collation or bestowing of ones substance upon those which want discerning discreetly to whom where when and how much to give such an one was Iob Who did not eâ—t his morsels alone c. hee did not see any perish for want of cloathing c. Iob 31.17 19. Contrarie hereunto are 1. Sparing niggardlinesse such as was in Nabal that would afford nothing to David in his necessitie 2. And vaine prodigalitie such as was in the prodigall child Luk. 16. 4. Hospitalitie is a kinde of liberalitie which is especially extended to and exercised towards stranger and chiefly such as are exiled and banished out of their owne countrie for the Gospell and the truth sake for this vertue is Lot commended Heb. 13.2 Contrarie hereunto is inhumanitie toward strangers such was the crueltie of the Egyptians toward the Israelites that sojourned among them 5. Frugalitie joyned with parsimonie is a vertue also hitherto belonging which is a thriftie saving of such things as God sendeth and a provident employing of them to some profit whereby one is made more able to give and to shew his liberalitie for frugalitie and parsimonie are the two upholders and maintainers of true liberalitie for without frugalitie liberalitie will degenerate into niggardlinesse and without parsimonie into prodigalitie Of this frugalitie and parsimonie our blessed Saviour gave example when hee commanded after hee had fed the multitudes in the wildernesse that the broken meat should bee reserved and kept Mark 8. Contrarie hereunto are 1. Undiscreet wasting of the goods and unnecessarie liberalitie or rather superfluous prodigalitie as in Herod that promised if it were to the one halfe of his kingdome for a pleasing and wanton dance Mark 6. and the diseased woman had spent all shee had upon Physitians and was never the better Mark 5.26 2. And niggardly sparing when there is necessarie cause of spending as hee that pincheth his owne bellie and defraudeth his owne soule Ecclesiast 4.8 And such an one was that miserable man that Ambrose speaketh of Cui si quando â—vum appositum esset conqueri solebat quod pullus occisus esset Who if an egge were set before him would complaine that a chicken was killed lib. de Naboth cap. 2. hee could not affoord himselfe an egge to eat 3. Places of Controversie 1. Controv. and Confut. Against the Anabaptisticall communitie THou shalt not steale This precept overthroweth that error which first among the Heathen was maintained by Plato that all things among men ought to bee common the same also was held by the Heretickes called Apostolici and in these daies by the Anabaptists for if there were a communitie of goods then no man should have a propertie in any thing and so there could not bee any theft this law then maintaineth every mans peculiar and severall right and interest in that which hee hath First their objections shall bee answered that labour to have a communitie 1. Object The Apostles had all things common in Ierusalem Act. 2.44 Answ. 1. That custome was then both easie because they were few and necessarie for if they had not sold their possessions and so made the use common they by violence should have been stripped of them now there is neither the like facilitie nor necessitie 2. That communion was voluntarie not imposed upon any for it was in their choise whether they would sell their possessions or not as Peter saith to Anâ—â—ias Act. 5.4 After it was sold was it not in thine owne power Vrsin 3. Neither were all things common among them they had some things private and peculiar to themselves as Mary had her proper house and dwelling in the citie Act. 12.12 Simler 4. Beside this was not the generall custome of the whole Church for in Achaia and Macedonia there was gathering made for the Saints at Ierusalem it was then particular for that place and peculiar to that time therefore a generall rule for all times and places cannot bee taken from thence Simler 5. Neither were then things so indifferently common as that every man might take what hee would but the things in common were distributed according as every one had need Act. 5.35 2. Object Christ saith to the young man Mark 10.21 Goe and sell all that thou hast and give to the poore Ergo wee must doe the like Answ. 1. That was a personall precept and belonging to those times So the Apostles did leave their parentâ— and their houses but wee are not commanded now to doe the like Simler 2. Beside our Saviour so said to shew how farre hee came short of the perfection of the law and to humble him that thought so well of himselfe 3. Further our blessed Saviour saith not make thy goods common but give unto the poore which are two divert things Vrsin 3. Object The Apostle saith All things 〈◊〉 yours 1 Cor. 3.21 Ergo all things ought to bee common Answer 1. The Apostles meaning is that all things were ordained for their good whether life or death things present or things to come 2. Hee speaketh not of a common possession of all things in right but that they are common in use they had jus ad rem non jus â—nre right to the thing not in the thing Vrsin Now on the contrary that it is lawfull for Christians to retaine a severall right and propertie in those things which they possesse it may thus appeare 1. The Scripture alloweth contracts as buying and selling as Abraham bought a buriall place of Ephron Gen. 23. David the threshing floore of 〈◊〉 2. Sam. 24. but there can be no such contracts ubi non sunt distincta rerum dominia where there are 〈◊〉 distinct properties in things And if they shall object that these examples of the old Testament belong not unto
Wisdom 1.11 The mouth that lieth slayeth the soule Sic. Thom. in opuscul 2. Observ. Not to conceale the truth whether publikely or privately AGaine it is a kinde of false witnesse as is shewed before when the truth is concealed either publikely or privately as when one suffereth his neighbour to be overcome in judgement when hee by his testimony might deliver him As to this purpose may be applied that saying of the Wise-man Prov. 24.11 Deliver those that are drawne to death and wilt thou not preserve them that are led to be slaine And of this kinde is that usuall negligence and oversight of men that privately doe not one tell another of their sinnes which duty is reproved by the law Levit. 19. Thou shalt not hate thy brother in thine heart but thou shalt plainly rebuke thy neighbour and suffer him not to sinne He then which seeth his brother sinne in drunkennesse prophanenesse swearing or howsoever else and holdeth his peace therein offendeth against the rule of charity and is found before God to be an hater of his brother Augustine useth this fit similitude Si hominem videres ambulare incautum in tenebris ubi tu put cum esse scires taceres qualis esses c. If thou shouldest see a man walking in the darke without taking heed where thou knowest there is a pit and holdest thy peace what manner of one wouldest thou shew thy selfe Pracipitat se quis in vitia sua c. One casteth himselfe headlong into vice and vaunteth himselfe in thy hearing of his evill doing and yet thou doest praise him and smilest to thy selfe c. August in Psal. 49. Upon the tenth and last Commandement 1. The questions discussed QUEST I. The last precept Thou shalt not covet whether two or 〈◊〉 THou shalt not covet c. 1. Some thinke that this Commandement is to be divided into two and the first to restraine the concupiscence and desire of anothers wife the other the coveting of such things which doe belong unto him which are either moveable or immoveable things the moveable are of two sorts either the things with life and them either reasonable as his man servant his maid servant or unreasonable as his oxe or asse or without life as his goods his immoveable are his house lands possessions Of this opinion is August lib. de 10. chord cap. 9. to whom consenteth Thomas Aquinas and Tostatus and it is the received opinion among the Romanists and some other as Pelargus Osiander Pellican Their reasons shall first be examined 1. Thomas useth this reason Because there are but three Commandements in the first table there must be seven in the second to make up the number of ten And that there are but three in the first table he would prove by the subject or matter of the Commandements which concerne our duty to God which is three-fold Diligenti Deum tria necesse est facere He that loveth God must performe three things 1. Quòd non habeat alium Deum He must have no other God 2. He must honour him therefore it is said Thou shalt not take in vaine c. 3. Libenter quiescat 〈…〉 He must rest and settle himselfe in God therefore it is said Remember thou keepe holy c. Answ. 1. Thomas here omitteth one principall duty which is the internall 〈◊〉 of God for it is not enough to know who is to be worshipped which is prescribed in the first precept Thou shalt have no other Gods but after what manner he will be worshipped that is by a spirituall and internall worship as our blessed Saviour saith Ioh. 4.21 God is a spirit and they that worship him must worship him in spirit and truth This manner of Gods worship is prescribed in the second Commandement Thou shalt make to thy selfe no graven image c. 2. Wherefore thus rather may the 〈◊〉 toward God be distinguished his worship is either internall or externall the internall sheweth who is to be worshipped in the first precept and how that is spiritually in the second precept The externall is either private in the confession of Gods name in the third precept or publike in keeping of his Sabbaths Vrsin 2. Lyranus thus reasoneth Those things which are so divers that one may be covered and not the other belong not to one precept Aliquis habens pronitatem ad 〈◊〉 non habeâ—â— ad alterum One may have a pronenesse and aptnesse to one and not to another as he may covet his neighbours wife and not covet any of his beside therefore these two kindes of covetings belong not to one precept Answ. 1. This reason may be retorted for so one may be guilty of idolatry and false worship who yet holdeth but one Cod and therefore by this reason the two first precepts which they confound and make but one which divide the last must be distinguished 2. Though in particular he that coveteth a mans wife doth not alwayes covet his oxe or asse yet in generall he coveteth that which is another mans for his wife is properly his as any thing that belongeth unto him therefore the proposition will be denied that the coveting of that which is not joyned with the coveting of another thing belongeth not to the same precept for one may covet a mans house and ground that coveteth not his oxe or asse as Ahab did that desired Naboths vineyard and so by this rule as many particular things there are which may be severally coveted so many particular precepts there should be of coveting 3. Tostatus thus argueth Sicut se habet actus ad actum c. As one act is to another the like respect hath one concupiscence to another but the act of adultery and theft are divers and belong to two divers precepts therefore so should the divers concupiscence tending to those divers acts be divided into two precepts Answ. The argument followeth not because the acts of adultery and theft are forbidden in two divers precepts therefore the concupiscences tending thereunto should for there is difference betweene the conception of sinne and the birth and perfection thereof when sinne is brought forth and perfited then it appeareth of what kinde it is but being yet in the body or in the seed it cannot be so distinguished as darnell and corne being but yet in the grasse cannot bee so well discerned Beside another difference is because the externall acts of theft and adultery differ in the quality of the sinne and oâ—e is more hainous than another and deserveth a greater punishment and therefore the precepts are fitly distinguished but the like difference of quality and punishment cannot be made in the originall and first concupiscence where the will hath not yet assented 4. Pelargus addeth this reason Duo sunt principia concupiscentiae c. There are two beginnings or occasions of concupiscence one internall the other externall the Apostle calleth them the concupiscence of the flesh and the concupiscence of the eye 1. Ioh. 2.16 therefore
us Vers. 7. IF a man deliver to his neighbour money or stuffe to keepe c. As God would have his people to be faithfull in keeping and restoring such things as were committed to their trust so much more should we shew our faithfulnesse in these things quae ipse apud nos deponit which he committeth unto our trust and credence as in using well to his glorie the gifts and graces which we have received as S. Paul saith to Timothie That worthie thing which was committed unto thee keepe through the holy Ghost 2 Tim. 1.14 Marbach This also may be applied unto that care and faithfulnesse which Pastors ought to shew in diligent feeding of the Lords flocke committed unto them Simler 2. Observ. Experience of misery causeth us to pittie the miserable Vers. 21. FOr ye were strangers Optima pietatis magistra experta indigentia c. Our owne experience of want and necessitie is the best instructer and teacher of mercie Oleaster They then which have beene in miserie themselves and know not how to pitie others in the like case shew themselves to be of a vile nature and of an hard and cruell disposition the Scripture saith of Christ himselfe In that hee suffred and was tempted he is able to succour them that are tempted Heb. 2.18 3. Observ. Against cruell Creditors that keepe their debtors in prison Vers. 27. FOr it is his covering onely If the law judge it a cruell thing to take a mans covering for a pledge which should keepe him from the cold of the night how much doth their crueltie exceed which cast their poore debtors into prison there to lie in cold iron naked and hungrie without comfort Simler Which hard dealing is reproved in the parable in him that cast his fellow servant in prison for debt not to come out thence till he had paid it Matth. 18.30 CHAP. XXIII 1. The Method and Argument THere are two parts of this Chapter 1. Certaine lawes are propounded first Civill to vers 10. then Ecclesiasticall from thence to vers 19. 2. Then followeth a generall exhortation to obedience to Gods Commandements thence to the end of the Chapter The Civill lawes are of two sorts either generall concerning all sorts of men to vers 6. or speciall touching the office of Judges vers 6. to 10. The generall likewise are either of particular politicke duties namely these foure 1. Not to receive a false rumour 2. Not to be a false witnesse 3. Not to follow a multitude to pervert the truth 4. Not to be partiall in an unjust commiseration toward the poore in his cause vers 3. either of the generall duties of charitie as what is to be done toward ones enemies oxe or asse being found going astray or lying under his burthen vers 4 5. The speciall lawes concerning a Judge are these 1. Not to overthrow a poore mans right vers 6. 2. Not to heare a false matter 3. Not to condemne the innocent vers 7. 4. Not to receive rewards vers 8. nor to oppresse strangers vers 9. The Ecclesiasticall lawes follow of two sorts 1. Concerning the festivall times 1. Of the yeare of rest vers 10 1. 2. Of the day of rest vers 12. 3. Of the three feasts of the yeare to vers 17. 2. Then follow certaine lawes belonging to the service of God 1. Of their appearing before God 2. Of leavened bread 3. Of the fat of the sacrifices 4. Of the first fruits 5. Of not â—â—â—thing the kid in the dammes milke to vers 19. The second part containeth an exhortation to obedience 1. Concerning their state present that they should be obedient to the Angell which conducted them which was Christ Jesus with two reasons thereof 1. From the feare of those judgements and revenge which the Angell should otherwise take of them vers 21. 2. From the benefits which he should procure for them if they did obey vers 22.23 2. Then he sheweth how they should walke in the service of God afterward when they were come into the land of Canaan and root out all Idolatrie vers 24. which exhortation is strengthened with divers promises 1. Of plentie 2. Of health 3. Of fruitfull 〈◊〉 4. Of the casting out of their enemies before them with the meanes whereby vers 28. and the manner how by little and little vers 29 30. 5. Of the dilating of their borders vers 31. with removing two impediments thereof the making of covenant with the Canaanites and suffering of them to dwell among them 2. The divers readings Vers. 1. Thou shalt not carrie a false report I.A. better than thou shalt not receive L.S.V.G.P.G. nasha signifieth the first rather here because in that sense as well the author as reporter of a false tale is here reproved as Thou shalt not have to doe with any false report B. Vers. 2. Thou shalt not follow the mightie I. So Oleaster better than the many or the multitude B. G. cum caeter rabbius signifieth both the mightie and many the first rather because of the opposite part in the next verse dal the poore which is set against the mightie Vers. 5. Thou shalt put it downe with it I. better than wilt thou leave it with him V. A. with an interrogation for lawes use not to be set forth interrogatively or thou shalt helpe him up with it B. G. cum câ—ter the word ghazab signifieth to leave lay aside not to helpe so also Oleaster See the question following upon this verse Vers. 8. Gifts blind the seeing B.V.A.P.I.S. better than the wise L.C.G. the word is pikechim the seeing that is the wise that is the sense but not the interpretation Vers. 24. Thou shalt not bow thee downe to their gods I. A. P. better than bow downe to c. for the verbe is in hithpael or than thou shalt not worship their gods or idols V.L. cum cater for shacah signifieth to bow downe and the preposition â— lamed signifieth to 3. Questions discussed QUEST I. Of raysing or reporting false tales Vers. 1. THou shalt not report a false tale 1. Some doe read Thou shalt not receive because the word nasha doth as well signifie to beare and sustaine as raise and lift up So read the Chalde Septuagint Latine with others Oleaster Lyranus Calvin also and Simlerus doe preferre this sense But it is better translated Thou shalt not raise a false tale Iun. As the like law is given Levit. 19.16 Thou shalt not walke about with tales and this generally comprehendeth as well the first author of a false report as the bearer and carier and so Lippoman also interpreteth well Non siâ— author falsi rumeris aut fingas in cerdo c. Be not the author of a false report or faine it in thine heart c. 2. Some doe referre it to the person of the Judge that he should not punish any because of an evill report spread of him Osiander Or Vt non audiatur una pars in absentia
cast by false witnesses even against his knowledge should be free then Pilate who condemned Christ being by false witnesse and the malice of the Jewes accused whom he knew to be an innocent man giving this testimonie of him I find no fault in him at all Ioh. 19.4 should notwithstanding herein have beene without fault Therefore upon these reasons the former conclusion of Lyranus standeth sound and good that a Judge sinneth in giving sentence against the innocent condemned and cast by false evidence if hee in his conscience knew him to be innocent And that he ought rather in this case to give over his office and dignitie if there be no other way to deliver the innocent rather than to be guiltie of his bloud QUEST XIV A Iudge is not bound of his knowledge to condemne a man not found guiltie in publike judgement BUt as the Judge is bound in conscience to deliver the innocent whom he knoweth so to be that yet is found guiltie through malice and envie notwithstanding it dâ—th not follow that hee should likewise condemne him that is cleared in publike judgement whom he knoweth in his private knowledge to be guiltie of the crime as of murther adulterie whereof he was accused but by favour and partialitie acquited and the reasons of this difference are these 1. The law is more readie to spare than to punish to extend favour than to shew rigour according to that rule in the law Odia restringi decet favores convenit ampliari Hatred is fit to be restrained and fafour to be enlarged Tostat. 2. In condemning a man of his owne knowledge he doth more than in dismissing the innocent for here he doth not absolve him by any sentence but onely suspendeth the sentence of condemnation and giveth over his place rather than he will give sentence against him but here he giveth sentence against the other 3. If he should condemne any upon his private knowledge onely he should doe it as a private man but so he hath no power to condemne Lyran. 4. Yet the Judge knowing the partie accused to be guiltie may by some meanes so worke and give such direction that his wickednesse may be found out but of his owne knowledge without further processe or evidence in judgement he cannot condemne him whom he knoweth to be guiltie QUEST XV. What a dangerous thing it is for a Iudge to take gifts Vers. 8. THou shalt take no gift 1. That is the Judge when any cause of his is in hand who bestoweth the gift upon him otherwise for the Prince or Magistrate to take a present or gift of acknowledgement which the subjects and inferiours doe offer to shew their dutie and thankfulnesse it is not here forbidden nay those wicked and unthankfull men that brought Saul no presents are reproved 1 Sam. 10.27 Osiander 2. And a difference is to be made betweene Judges and Advocates for these may safely take their fee so they exact not more than is due unto them because both they have not their set stipends as Judges have and beside they are but pleaders not givers of sentence and so the danger is the lesse whereas Judges have their certaine solarie appointed them and in their sentence definitive the cause standeth or falleth Tostat. 3. This also must bee understood of extraordinarie and unusuall gifts for inferiour Judges have by order certaine fees allowed them in every cause which they may safely take in some places they have publike allowance maintenance and revenues wherewith they ought to be contented as Nehemiah was allowed the bread of the Governour though he tooke it not chap. 5.15 4. And not he only which receiveth silver and gold sed etiam qui propter landom judicat male munus acciple c. but he also which for praise doth judge unjustly receiveth a reward August And there are three kindes of taking of gifts munus à corde est captata gratia à cogitatione c. there is a gift from the heart when a man thinketh to winne favour munus ab ore a gift from the mouth in praise and commendation munus ex manu a gift out of the hand by receiving of a reward Gregor QUEST XVI Whether all kinde of gifts are unlawfull 1. SOme thinke that all gifts are not unlawfull which are given to Judges and they make this difference some gifts are for gaine and lucre as silver gold and such like some are for meat and drinke and these were by some Lawes allowed to be taken especially after sentence given And these circumstances further they would have considered in gifts 1. Who giveth if the rich to him that is poore it is so much the more suspicious 2. The quantity of the gift if it be but small it is not like to corrupt the minde and therefore Tostatus saith Ecclesia Romana non consuevit in his interpretari accipientem delinquere vel donantem The Church of Rome useth not to interpret that the giver or taker offend in these small gifts But it is no marvell that their Church which loveth gifts so well according to the saying Omniae venalia Romae All things are saleable at Rome doth give such a favourable interpretation of bribery 3. The time of giving must be considered if one give unto him in his necessity it is not presumed that he did it to corrupt his mind as to releeve his want Tostat. As though it be not so much more like to corrupt the Judge when he receiveth a gift in his great necessity 2. Therefore this text seemeth to condemne all gifts great or small given to whomsoever rich or poore and whensoever being given to obtaine favour in their cause for a generall reason is given because all such gifts doe blind the eyes and judgement of the wise which are here called the seeing and as the word ghiver in piel signifieth doe not only blind but pull out their eyes as in the same mood it is said Ierem. 52.11 That the King of Babel put or pulled out the eyes of Zedekiah Oleaster And in another sense the word ghur signifieth evigilare to awake so gifts cause the eyes of the prudent to awake and attend upon the unrighteous cause Oleaster But the other sense is more fit here they are said to blind their eyes either that their judgement being corrupted they see not what is just or right as lovers are blinded in that which they love or though they see what is just yet they are turned by gifts to give wrong judgement against their owne conscience Simler These gifts also pervert the words of the just their heart also is first perverted but mention is made of words because principalis subversio c. est in verbis Iudicis the principall subversion and overthrow of the righteous cause is in the words of the Judge Tostat. qu. 8. They are called still righteous though now corrupted because they were so indeed before and seeme to be so still to themselves and others Simler
unto them Tostat. quaest 21. QUEST XLII Why there were but two 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 sorted that to the first belong foure prescribing our dutie toward God to the second six touching our neighbour the last Thou shalt not covet c. being but one intire precept as is shewed in the places before quoted QUEST XLVI Whether the writing of the tables were the first writing in the woâ—ld Vers. 16. ANd the writing c. Ferus inferreth upon this Quòd Deus fuerit primus author scripturae literarum c. That God was the first author of writing and letters 1. Because Cadmus that is said to have invented the letters among the Greekes was long after in the time of Othâ—â—iel one of the Judges and Nicostrata or Carmentis which found out the Latine letters was in the time of Iair another of the Judges 2. And it was fit that no other should be the author of so profitable a thing but God for there is nothing that bringeth us neerer to the knowledge of God than writing therein is contained the historie of things past and present and the declaration of things to come And thereby God speaketh unto us and declareth his will 3. So this is the third gift that God hath given unto man to bring him to the knowledge of himselfe the first is to meditate in the minde of God the second to expresse the meditation of our minde by speech the third to commit to writing sic Ferus Wherein as Ferus in some thing collecteth well that the invention of the Hebrew letters was more ancient than the times of Cadmus or Carmentis and that so profitable an invention came from God yet two things hee affirmeth the one being uncertaine whether this invention proceeded from God mediaâ—ely or immediately the first is more probable as other arts of graving and working in brasse and such like were invented by men Gen. 4. yet through Gods gifts the other is untrue that this writing of the tables was first of all for before this chap. 24. it is said that Moses wrote all the words of the Lord in a booke And although Moses is held to have beene the most ancient writer in the world as is proved before qu. 7. in 2. Exod. yet it is like and verie probable that letters and writing were in use before Moses time as is likewise shewed before quest 13. upon the second chapter QUEST XLVII Where Ioshua stayed all the while Moses was in the mount Vers. 17 ANd when Ioshua heard c. 1. It is evident that Ioshua went not up with Moses into the top of the mountaine for then he should have heard what the Lord had told Moses concerning the making of the golden Calfe which he was ignorant of as it appeareth afterward by his speech to Moses Ferus 2. But whether hee returned to the camp or not during this space of fortie dayes and fortie nights some make it doubfull as Hugo de S. Victor because onely in ascensu descensu legiturfuissaecum Mose he is read to have beene with Moses in his going up and comming downe yet it is evident by thâ—se reasons that Ioshuah all this while returned not to the camp 1. Seeing Ioshua met Moses in the uppermost part of the hill when they had no sight of the camp but onely heard a noise a farre off as the next words shew it had beene too laboursome for Ioshua everie day to goe downe and come up againe so high into the hill 2. He not knowing the time of Moses returne by this meanes might have missed of him and so failed in his attendances Tostatus qu. 25. 3. If Ioshua had beene in the camp he could not have beene ignorant of that which was done there as it appeareth he was by his speech to Moses Iunius Cajetan 3. Therefore Ioshua stayed in that place where Moses left him when he was called up into the thicke cloud Ioshua followed Moses up still into the hill after Aaron and his two sonnes and the Elders were departed chap. 24. and when Moses was called up after six dayes into the top of the hill there Ioshua stayed where hee had stood waiting with Moses But how Ioshua was occupied these fortie dayes and nights is not expressed nor whereof he lived he might feed of the Manna which might fall also in that place Tostatus Without eating any thing it is not like hee continued as Moses did such a miracle would not have beene omitted as it is so written of Moses QUEST XLVIII Whether Ioshua first heard the noise Vers. 17. ANd when Ioshua heard the noise c. 1. Tostatus here noteth that Ioshua first heard the noise and shouting because it is likely he was quicker of hearing than Moses who was now 80. yeares old and Ioshua about 39. or 40. But seeing Moses immediately maketh answer that it was not the noise of warre in the host it seemeth that his eare was not heavie in that he discerned the noise what it was and Moses must bee supposed to have beene verie deafe that could not heare such a confused noise and shouting the reason why Moses though he heard the shouting as well as Ioshua yet first spake not was for that he had revealed nothing yet to Ioshua concerning the sinne of the people Iosuae verba indicant silentium Mosis Ioshuahs speech declareth Moses silence Lippoman 2. Lyranus thinketh that Moses discerned of the noise what it was propter vivacitatâ—â— sensus c. because of the quicknesse of his sense in his old age for being 120. yeares old his eye was not dimmed nor his naturall force abated Deut. 34.7 But although Moses at these yeares had fresh and quicke senses it is not like that they were more lively than Ioshuahs at halfe his yeares 3. Tostatus thinketh that Moses immediately after Ioshuahs speech did not discerne the noise but after some pause as they went on still walking he perceived more But in that Moses maketh answer unto Ioshuah it seemeth there was no long pause made but that Moses in the same place having listened with his eare gave judgement of the noise 4. The verie cause therefore why Moses ghessed right what this noise meant was for that God had revealed to him before what the people had done Moses pramonitus intelligebat quid sonus populi vociferantis portenderet Moses being premonished did understand what the noise of the people shouting out did portend Lippom. Gallas Lyranus also toucheth this reason QUEST XLIX Why Moses anger was kindled at the fight of the Calfe and not before Vers. 19. AS soone as he came neere c. he saw c. so Moses wrath waxed hot c. 1. Gallasius thinketh that Moses Satis ira accensus audita populi defectione was sufficiently angrie and moved already as soone as he had heard that the people had fallen away and that this anger was more increased by that which he saw But although Moses when the Lord told him what the people had done was
VVhat works are permitted to be done upon the Sabbath 10. qu. VVhy 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