toward their masters he saith likewise unto Masters Doe ye the same things unto them Ephes. 6.9 So both superiours and inferiours must discerne what is due to each one in their place and accordingly by the rule of justice measure out unto them Contrary hereunto is partiality and inequality when any doe exact at others hands what is due unto them but are negligent in doing their duty as the Prophet Ezechiel crieth out against those Shepheards which did feed themselves fat but would not feed the flockes againe Ezech. 34.2 2. There is required diligence and sedulity in every one to doe his duty faithfully and studiously whether superiour or inferiour as Rom. 12.7 He that hath an office must wait on his office c. he that distributeth with simplicity he that ruleth with diligence c. Contrary hereunto are 1. Negligence and carelesnesse in men either not to know their duty or knowing it not practising accordingly as the Prophet Zachary crieth out against the foolish shepheard which did not looke for that which was lost c. Zachar. 11.15 16. 2. Hypocrisie in doing of the office rather for praise or commendation than of conscience which S. Paul calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eye-service Ephes. 6.6 3. Curiosity when one busieth himselfe with anothers office and medleth with things not appertaining unto him against such busie bodies the Apostle speaketh 1. Tim. 6.13 3. Love is commanded both in superiours toward their inferiours and in them againe toward the other Matth. 6.24 This reason is given why one cannot serve two masters because he cannot love them both Contrary hereunto is 1. Want of naturall love which was one of the sinnes of the Heathen Rom. 1. 30. 2. Too much indulgence or foolish affection which winketh at their faults or gratifieth them in things not lawfull and so they one beare with another as the Prophet saith they wrap it up Micah 7.3 4. Mutuall gratitude in acknowledging the benefits mutually received as appeareth in Davids kindnesse toward Mephibosheth for his fathers sake and his thankfulnes againe for the same 2. Sam. 19.29 30. Contrary hereunto is 1. Ingratitude and unthankfulnesse as Saul was unkinde to David who deserved well of him 2. Mutuall gratification in things unlawfull as Ioab served Davids turne in hastening Vrias death 5. Sobernesse and gravity in a moderate respect of our credit and estimation in the world in doing of our duty as the Apostle saith Let every man prove his owne worke and then shall he have rejoycing in himselfe and not in other Galath 6.3 Contrary hereunto are 1. Levity in being carelesse to preserve a good name in the world such the Prophet saith have a whores forehead Ierem. 3.3 which are impudent and shamelesse and blush not at any thing 2. Ambition and vaine glory when one doth their duty for the praise of men as Herod Act. 12. when he apparelled himselfe gorgeously and made an oration to the people 6. Modesty also is requisite that every one consider their owne infirmity neither ascribing too much unto themselves in their doings nor detracting from others as the Apostle saith Galath 6.3 If any seeme to himselfe that he is somewhat when he is nothing he deceiveth himselfe c. Contrary hereunto are 1. Arrogancy and vaine ostentation as Pilate said to our blessed Saviour vaunting of his authority Knowest thou not that I have power to crucifie thee and power to loose thee Ioh. 19.10 2. Dissimulation when one pretendeth modesty in refusing of honours that he may be had in more admiration as Saul that hid himselfe among the stuffe when he was chosen King 1. Sam. 10.22 7. Equity and moderation which is a mutuall toleration of ordinary defects and infirmities both in superiours and inferiours and a mitigating of the rigour in the full exacting of duties as S. Peter giveth this counsell to servants Be subject to your masters with all feare not only to the good and courteous but also to the froward 1. Pet. 2.18 Contrary hereunto are 1. Too much rigour in finding fault and censuring of others which our blessed Saviour reproveth Matth. 7.3 Why seest thou the meat in thy brothers eye and perceivest not the beame in thine owne eye 2. Too much lenity in winking at others faults and not reproving them as time and place requireth as it is in the Psalme 50.18 When thou seest a theefe thou ruinest with him c. as they doe which see and suffer others to sinne and reprove them not 3. Flattery and soothing men up in their sinnes which the Prophet calleth sowing of pillowes under their arme holes Ezech. 13.18 Sic fere Vrsinus 2. Doct. Of honouring of the spirituall parents by giving them due maintenance as by tithes c. HOnour thy father and thy mother c. One speciall part of this honouring is to give reliefe and maintenance as to our naturall parents so also to our spirituall fathers whom Saint Paul would to be had in double honour 1. Tim. 5.17 that is to bee sufficiently maintained and the reason hereof is Servus communitatis debet sustentari à communitate the servant of the comminalty must bee maintained by the comminalty as Saint Paul reasoneth that they which serve at the Altar must live of the Altar Laborant bono publico c. they labour for the publike good and therefore they should bee maintained by the publike good which is performed two wayes either by the common treasure where any such is or by the goods in common of particular persons Tostat. qu. 19. But S. Paul giveth a better reason 1. Cor. 9.11 If we have sowen unto you spirituall things is it a great thing if we reape your carnall They therefore which give grudgingly sparingly and fraudulently toward the maintenance of their Pastour and Teacher and doe withdraw their rights and tithes due unto them doe offend against this Commandement in not honouring their spirituall parents 3. Places of Controversie 1. Confut. Against the Maniches FIrst the Maniches who rejected the old Testament objected that this precept of honouring the parents is contrarie to that in the new Testament where our Saviour said to one that asked leave to goe and bury his father Let the dead bury the dead Luk. 9. Augustine thus answereth 1. If herein the old Testament and the new are contrary then the new herein should be contrary to it selfe for S. Paul also urgeth this Commandement Ephes. 6.2 2. Whereby it is manifest saith he Honorem parentum in gradu suo esse servandum c. That honour in a certaine degree is to be reserved unto parents Eos tamen in divini amoris comparatione c. yet that in comparison of the love of God there is no doubt but they ought to be contemned Cont. Adimant cap. 6. 2. Confut. Against the Anabaptists which deny government SEcondly the Anabaptists are here condemned which deny that it is lawfull for a Christian to be a Magistrate because Christ hath made us free Contra 1.
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
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
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
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
dishonour offered to the Image of God is a dishonour to God himselfe therefore the honour thereof redoundeth also unto God Answ. If any with a despiteful intention against Christ doe deface his Image or picture it is contumelious against Christ because of the evill intention of his heart but if any doe it of a zealous mind against Idolatry and superstition it is no dishonour unto Christ as Epiphanius did rend a certaine picture of Christ in a cloath which he found in a Church Epist. ad Ioan. Hierosol and therefore the argument followeth not Vrsin 4. Object Some say that the second precept against the making of Images was only temporall and concerned the Jewes Ambros. Catharinus in opuscâ—l de imaginib Answ. The condemning of Idolatrie in the new Testament as in the places before recited 1. Cor. 6. 1. Ioh. 5. Revel 21. sheweth that the precept is morall and so perpetuall 5. Object The Idols of the Gentiles are condemned because they represented those which were no Gods Answ. The Gentiles in their Idols also had a relation to God they were instituted as Maximuâ— Tyrius saith Vt admoneamur Divinae naturae to admonish us of the Divine nature 6. Object The Lord saith by his Prophet Zephanie 2.11 He will consume all the Gods of the earth but Popish Images Images are not yet destroyed therefore they are not the Idols condemned in Scripture Answ. This Prophesie was fulfilled under the reigne of Constantinus and Theodosius when Idols were every where destroyed And this Prophesie concerneth the true Church of Christ that all Idols should be taken away and therefore the Romanists shew themselves not to bee the true Church of Christ because Idols are not removed from among them Simler Of humane precepts and traditions 8. Controv. Against humane traditions IT hath beene briefely touched before that among other transgressions of the first Commandement this is one the bringing in of superstitious inventions and usages into the service of God without the warrant of his Word See before Doct 1. transgress 5. Here then exception is to be taken against the Romanists for their presumption herein But first let us see the divers kindes of those things which are commanded by men which are of foure sorts 1. The Governours Civill and Ecclesiasticall doe sometime command such things as are injoyned by the Lord and prescribed by the Word as such are the Christian lawes of Princes inflicting punishment upon the offenders against the Morall law concerning our duty toward God or our neighbour such are the exhortations and admonitions of the Ministers of God out of the Word these Commandements all men are bound in conscience absolutely to obey Of this kinde of precepts is that place to be understood Deut. 17.12 That man that will doe presumptuously not harkening unto the Priest that standeth before the Lord or unto the Iudge that man shall dye 2. There are also politicke constitutions of the Magistrate which determine of circumstances concerning the better keeping of the duties of the second Table such are the positive lawes of Princes as when to beare armes to appoint law dayes to prescribe orders and rules for apparell and such like wherein wee are commanded to yeeld obedience to our superiours As the Apostle teacheth Rom. 13.1 Let every soule be subject to the higher powers and vers 7. Give to all men their duty tribute to whom tribute custome to whom custome feare to whom feare c. And these precepts doe not simply binde in conscience in respect of the matter commanded but in regard of the generall band whereby wee are bound to obey the Magistrate in all lawfull things and to avoid offence 3. There are also Ecclesiasticall precepts which concerne ceremonies and other Ecclesiasticall orders belonging to the duties of the first Table which concerneth the worship of God as to appoint times and houres of prayer to prescribe a forme of prayer and what gesture is meet to be used therein as to kneele to stand in what order the Scriptures should bee read these and such other Ecclesiasticall constitutions being appointed according to the generall rules of the Word that all things be done to edifying in order and without offence are obediently to be received in such things men should not bee contentious but willingly yeeld their obedience as the Apostle saith If any man lust to bee contentious wee have no such custome nor the Churches of God And these ordinances of the Church doe not binde in conscience otherwise then in regard of offence and scandall and as wee are generally bound in conscience in all lawfull things to obey our superiours 4. The fourth sort of humane precepts are those which are superstitious and command things not agreeable to the Word but rather contrary unto it Such are the seven Popish Sacraments the multitude of ceremonies which they have brought into the Church their superstitious fastes their pilgrimages to Saints processions with the crosse and such like Such were the traditions of the Pharisies which our blessed Saviour speaketh against Mark 7. Such precepts are not to be obeyed but herein we must follow the Apostles resolution It is better to obey God than man Ex Vrsin These foure kindes of precepts are thus distinguished the first doe absolutely binde in conscience as a part of Gods worship directly the second doe binde in conscience not in respect of the matter commanded but of our obedience which we owe unto the Magistrate in all lawfull things the third for avoiding of scandall and offence the fourth sort doe not binde at all as being unlawfull and contrary to the Word of God But for the traditions of the Church that they are a part of the worship of God it will be thus objected 1. Object God commandeth obedience unto our Superiours Answ. No otherwise than they command such things as are agreeable unto his will either directly which are prescribed in the Word or by way of consequent that are consonant to the rules of the same 2. Object Such things as are done to the glory of God are a part of his worship such are the determinations of the Church Answ. Those things which of themselves serve to the glory of God as being by the Lord himselfe commanded belong unto his worship not all those things which accidentally onely serve to that end and as secondary meanes attend upon the service of God 3. Object Some of the Saints did worship God after a manner not prescribed so also may the Church now so Samuel sacrificed at Ramah and Elias in Carmel Answ. 1. To sacrifice unto God was a thing commanded though the place were indifferent before the building of the Temple 2. These were Prophets and had the extraordinary direction of the spirit Vrsin 4. Morall observations upon the second Commandement 1. Observ. God is full of long suffering Vers. 4. VIsiting the iniquity of the fathers upon the third and fourth generation c. Hierom out of these words well observeth the lenity
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
Vrsin QUEST III. Why the precept of honouring parents is set first in the second Table THis fifth Commandement is set before the other for these reasons 1. Lyranus Primò ponitur praeceptum circa operationem boni First this precept is put which concerneth the operation of that which is good as in giving honour to parents the other precepts are touching the shunning and avoiding of evill 2. Thomas giveth this reason because first those duties are prescribed Quibus homo ex aliqua speciali ratione obligatur c. whereby a man is specially bound to some particular persons as to parents then those follow Qua indifferenter omnibus debitum reddunt which indifferently yeeld the due unto all men 3. Tostatus thus divideth the precepts of the second Table according to the threefold facultie of the minde which are rationalis irascibilis concupiscibilis the rationall part the irascibile or irefull power and the coveting and desiring facultie the rationall is the most worthie in giving honour unto Superiours for by the rationall part wee desire such things which are of an higher degree than those things which brute beasts do covet the irefull part is seene in revenge either against a mans person directly which is met withall in the next precept Thou shalt not kill or against some principall thing belonging to his person as his good name which is provided for in the ninth precept The coveting facultie is seene either in the act it selfe which is twofold either in carnall desire toward a mans wife forbidden in the 7. precept or in a covetous eye toward his substance in the 8. or in the desire onely of these things as in the 10. Tostat. qu. 17. 4. Procopius yeeldeth this reason why this precept is set first Quia parentes secunda post Deum causa 〈◊〉 quòd simus Because parents are the next cause after God of our being And so as Thomas saith Est quadem affinitas hujus praecepti ad praecepta prima Tabulae There is a certaine affinity betweene this precept and the precepts of the first Table Likewise Tostatus because next unto God we must reverence our parents as most bound unto them as the Heathen Philosopher could say Quòd patribus diis non possumus rarebuere aequalia That to God and our parents wee can never render equally that is as wee have received Aristot. 8. Ethicor. 5. But the best reason is because this precept is Nervus fundamentum obedientiae c. is the very foundation and band of obedience to the other Commandements which would soone be violated if men did not stand in awe of the Magistrate the father of the Common-wealth And beside this precept is set first because of the promise annexed that wee should be the more easily allured unto obedience Vrsin QUEST IV. Why speciall mention is made of the mother THy father and mother c. Speciall mention is made of the mother for these causes 1. Because in these three things are children bound unto their mothers because they are the meanes of their generation as the father is the active and formall cause so the mother is the materiall and passive cause of their conception and beside the conception it is peculiar to the mother to beare the childe 9. moneths in her wombe with much sorrow and griefe and at the last with great paine and danger to bring forth The second thing is the education of the childe which being yet young and tender is brought up with the mother and is apt then to receive any impressions either to good or evill and therefore it is no small helpe to make a childe good to bee brought up under a vertuous mother The third thing is nutrition for the mother doth give the infant her pappes and though the man and wife should be separated it is the wives dutie to nurse the childe and that according to the Canons till it be three yeare old Extra de convers infidel cap. ex literis Tostat. quaest 17. 2. Because women are the weaker vessels and the chiefe government of the house is committed to the father the Lord foreseeing that mothers might easily grow into contempt hath provided by this law to meet with disobedient children Basting QUEST V. Whether the childe is more bound to the father or mother BUt if here it shall be demanded to which of the parents the childe is most bound the answer briefely is this that whereas the childe oweth three things unto the parents sustentation and maintenance honour and reverence dutie and obedience the first of these is equally to be performed unto them both to relieve the parents because they both are as one and feed at one table and therefore in this behalfe no difference can be made Likewise for the second as they are our parents they are equally to be reverenced and honoured but where there may bee more eminent parts of wisdome and vertue and such like as usually are in the father there more honour is to bee yeelded unto him but otherwise to the mother if shee be more vertuous Concerning obedience because the man is the head of the woman and the master of the familie obedience ordinarily is rather to be given to the commandement of the father than of the mother Tostat. QUEST VI. Why the Lord commandeth obedience to parents being a thing acknowledged of all BUt it seemeth superfluous that God should by law command obedience unto parents seeing there is no nation so barbarous which doth not yeeld reverence unto them Answ. 1. So also there are by nature printed in the minde of man the seeds of the other precepts but this law of nature being by mans corruption obscured and defaced God thought it needfull to revive this naturall instinct by the prescript of his law and the rather because men might be more allured unto this dutie by the promise propounded Simler 2. And the Lord intending herein to prescribe obedience to all superiours thought good to give instance in parents because these precepts Sunt quasi quadam conclusiones immediate sequentes ex principiis juris naturalis c. are as certaine immediate conclusions following out of the principles of the naturall law which are easily received and acknowledged of all but those things which are understood are Tanquam conclusiones quaedam remotae c. as certaine conclusions fetched further off Lyran. QUEST VII Who are comprehended under the name of fathers and mothers BY father and mother are understood 1. Parents of all sorts whether our naturall fathers or mothers or those so called by law as the father and mother in law and such as doe adopt children Tutors likewise and Governours 2. Publike officers as Magistrates which are the fathers of the Commonwealth 3. Pastors and Ministers as Elisha calleth Elias father 2. King 2. 4. Masters as Naâ—mans servants called him father 2. King 2. and generally the elder sort and aged persons whom usually we call fathers Vrsin The reasons why all
these are comprehended under the name of fathers are these 1. Because Lex Dei est perfectissima in qua nihil desiderari posset the law of God is most perfect wherein nothing is wanting but if these severall callings should not be here understood the morall law should be defective omitting many principall duties Basting 2. Because all these doe performe such duties as belong to parents the father is to instruct his child therefore Pastors and Teachers are our fathers prâ—pâ—er doctrirâ—am because of their doctrine the father is to provide for his child therefore Patrons and Benefactors are our fathers quia proprium est patris benefacere filio it is proper to the father to doe well unto his childe Princes also and Magistrates are saluted by the name of fathers Quia debent intendere bonum populi because they must intend the good of the people as it belongeth to fathers to procure the good of their children Thomas QUEST VIII Why the Lord here useth the name of father and mother to signifie the rest BUt although the signification of fathers and mothers here be generall it pleased the Lord under these termes to comprehend the rest for these reasons 1. Because the government of fathers is the first and the most ancient of all other 2. For that all other governments are to take their rule and direction from this 3. The name of father is most amiable and allureth unto obedience Vrsinus 4. Et quia sacrum est patris nomen c. And because the name of a father is sacred redundat patrum contemptus in Dei ipsius contumeliam the contempt of the father redoundeth even unto the contumely and reproch of God Calv. Therefore for more reverence to be yeelded unto superiours the Lord hath comprehended them under the name of fathers QUEST IX What is meant by this word Honour HOnour thy father 1. This word honour in the originall is cabad and it signifieth properly onerare to load or lay on burthens which sheweth that those whom we honour are of great weight and authority with us Simler Or that we should honour our parents not in word onely but in deed loading them with gifts and recompencing their kindnesse as when Balaak had sent to Balaam that hee would promote him to great honour Num. 22.17 Balaam understood what honour hee meant and therefore answered If Balak would give me his house full of silver and gold c. Oleaster 2. As our parents doe performe three things for us so we must render three things to them againe The parents doe give unto the children first stabilimentum quoad esse nutrimentum quoad vitae necessaria documentum c. generation sustentation erudition and children must render these three things Quia esse habemus ab eis debemus eos revereri Because we have our being from them we must reverence them Which was Chams fault that derided his fathers nakednesse Quia dant nobis nutrimentum in pueritia c. Because they gave us nourishment in our childhood we must nourish them againe in their old age as Ioseph fed his father Iacob Quia docuerunt nos debemus eis obedire Because they instructed us wee must obey them Thomas And of this duty of obedience Christ is a most perfect example unto us that was obedient to his parents 3. And these foresaid duties of reverence recompence obedience wee must yeeld also unto other our parents namely all Superiours both Civill and Ecclesiasticall and the rest but unto old men who also are a kinde of fathers only one of them is due namely reverence as we are commanded Levit. 19. to rise up to the hoare head as for sustentation and obedience they are no more due unto them than unto any other nor the first neither unlesse they be vertuous old men for old age is a crowne of glory if it be found in the way of righteousnesse Prov. 16. and not otherwise Tostat. qu. 18. QUEST X. Certaine doubts removed how and in what cases parents are to be obeyed BUt here certaine doubts will be propounded 1. If the father be wicked and ungodly whether in this case the sonne be tied 2. If the sonne be a Magistrate whether hee be to yeeld obedience to his father 3. What if the sonne be base borne or one forsaken and left of his father Answ. 1. Though the father be wicked yet quatenus pater jus suum retinet in filios c. as hee is a father hee holdeth his right toward his sonnes so hee command nothing contrary to the will of God 2. Though the sonne be a Governour and the father is in that respect to obey yet things may so be tempered that neither the sonne be deprived of the honour due unto his place and yet the sonne modeste revereatur patrem may modestly reverence and respect his father Calvin 3. Such children are by the Civill lawes exempted from all duty and obedience to such parents and it were but just if such fathers as doe violate the law of matrimony received no benefit by the fruit thereof tamen laudanda videtur pietas si sponte praestant hac yet their piety is more commendable if they performe these duties of their owne accord Simler QUEST XI In what sense Christ biddeth us hate our parents AGainst this Commandement which commandeth fathers and mothers to be honoured will be opposed that saying of our blessed Saviour in the Gospell Matth. 23.9 Call no man your father upon earth for there is but one your father which is in heaven and Lukae 14.26 If any man come to me and hate not his father and mother c. he cannot be my disciple These places may seeme to bee contrary to this precept Honour thy father c. Answ. 1. The former of these places must not be so understood simply as though it were not lawfull to give the name and appellation of father to any for then our Saviour should bee contrary to himselfe who reproveth the Scribes and Pharisies because they perverted the children and suffered them not to doe any thing for their fathers and mothers Mark 7.11 And Saint Paul also should have beene contrary to his master who maketh himselfe a spirituall father to the Corinthians 1. Cor. 4.15 Therefore the meaning is that they should not call any their father in earth as we call God our father that is to put our trust in him and to make him the author and preserver of our life Simler 2. The other place is also to be understood comparatively that we must hate them that is not regard them in respect of Christ as it is expounded Matth. 10.37 He that loveth father or mother more than me is not worthy of me So Chrysostome Sicut post Deum diligere parentes pietas est sic plusquam Deum diligere impietas est As to love our parents next after God is piety so to love them more than God is impiety Homil. 26. in Matth. And the same Father well
noteth upon that place in Luke that we are not bid onely to hate our fathers and mothers c. but even our owne life and soule also Nihil est homini anima sua conjunctius tamen nisi etiam hanc oderis c. Nothing is neerer to a man than his owne soule yet if thou doest not hate this also for Christ thou shalt not be rewarded as one that loveth him Homil. 36. in Mat. QUEST XII How farre children are bound to obey their parents NOw then it is evident how farre our duty is extended to our parents 1. Though they bee froward and perverse and endued neither with vertue nor wisdome or any other good qualities yet they must be reverenced and relieved as our parents and the reason thereof is that conjunction whereby they are joyned unto us by nature Hanc conjunctionem alia attributa non tollant This conjunction cannot be taken away by any other attributes but seeing by Gods providence they are our earthly parents and so instruments of our outward life wee must honour them as herein obeying the will and pleasure of God and submitting our selves to his providence Simler 2. But wee must so farre obey them as that wee disobey not God our heavenly father and so the Apostle doth limite our duty and obedience to our parents Children obey your parents in the Lord Ephes. 6.1 So Chrysostome Si habes patrem infidelem obsequere ei c. If thou hast an unbeleeving father obey him but if he would draw thee into the same pit of infidelity wherein hee is plus dilige Deum quâ—m patrem quia pater non est animae then love God more than thy father for he is not the father of thy soule but of the flesh therefore render unto every one that which belongeth unto him Carnalibus patribus praebete carnis obsequtum c. Unto carnall fathers yeeld carnall and outward obedience but unto the father of spirits reserve animae sanctitatem the holinesse and freedome of the soule Homil. 26. in Matth. Our duty then unto God being alwayes excepted in all other things wee must obey our earthly parents though they be evill and wicked for officium à personis discernendum c. the office and calling must be discerned from the persons wee may hate their vices and yet because of Gods ordinance honour their calling Vrsinus QUEST XIII At what age it is most convenient for men to marry to get children TOstatus here hath a politicke and wise consideration that because children are to honour their parents not only in giving them outward reverence but in helping and relieving them in their old age when as the aged parents cannot provide for themselves that parents should neither marry too soone nor yet stay too long but beget children in the middle and strength of their age as Aristotle would have men to take them wives about 37. yeeres of age lib. 7. politic c. 15. For if they should marry at 14. or 15. yeeres they themselves being yet but young and wanting experience are scarce able to provide for themselves much lesse for their children and for the same reason if they should deferre their marriage till their old age as to 65. yeeres or thereabout neither they growing impotent by their age can discharge the part of fathers in the education of their children and their children cannot bee of any growth in time to succour and relieve their aged parents But if they take the middle age of their strength both these inconveniences will be prevented for both they shall be sufficient for strength of body and mind to take care for their children and they also will bee attained to perfect growth and strength to helpe their parents in their age Tostat. qu. 17. QUEST XIV Whether the reciprocall duty also of parents toward their children be not here commanded AS children are here commanded to honour their parents so the reciprocall duty of parents is required toward their children for although expresse mention be made onely of honour to be given to parents and superiours yet the other also is included for seeing God tribuit eis nomen etiam tribuit eis rem doth give them the name of parents he doth also give them the thing and if he would have them reverenced with due honour his meaning is also they should doe things worthy of honour Vrsin Neque enim veri sunt parentes qui labores negligunt For they are not true parents indeed which doe neglect their children Basting And seeing the Scripture doth in many places urge and prescribe the duty and care of parents in bringing up their children this morall duty should altogether be omitted and so the Law of God should not be perfect if it were not comprehended in this precept Calv. QUEST XV. Wherein the duty of parents consisteth toward their children THe care then of fathers toward their children consisteth in these three things in their education in providing all things necessary for their maintenance and life in their instruction and institution and in due and moderate correction and castigation S. Paul toucheth all these three together thus writing Ephes. 6.4 Yee fathers provoke not your children to wrath then he saith but bring them up and further in instruction and information of the Lord. For provision and sustentation the Apostle saith If any provide not for his owne and namely for them of his houshold he denieth the faith and is worse than an Infidel 1. Tim. 5.8 that is herein he commeth short of the example of many Infidels who were kinde and naturall to their children For instruction and institution Moses saith thou shalt rehearse them continually to thy children Deut. 6.7 And the Wise-man saith Teach a childe in the trade of his way and when hee is old he will not depart from it Prov. 22.9 Concerning due correction and chastisement the Wise-man also saith Withhold not correction from the childe if thou smite him with the rod he shall not dye thou shalt smite him with the rod and shalt deliver his soule from hell Prov. 23.13 14. And this was the overthrow of Eli his house because hee did not reprove his children with a fatherly severity according to the quality and merit of their sinne Basting QUEST XVI Whether all the duties of mercy and charity are commanded in this precept LYranus and Tostatus consenting with him as he seldome useth to doe will have by the name of fathers here understood all men that are in need and necessity whom we are bound to succour as Augustine saith Pasce fame morientem quod si non poteris occidisti Feed him that is ready to be famished if thou doest not feed him thou hast killed him And Tostatus by honour here understandeth all the workes of mercy and charity and generally all good workes which a man is bound to doe nam mala opera qua vitare tenemur c. for the evill workes which we are bound to shun belong unto the other
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
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
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
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