reverentiae vita jucunda for the honour of reverence a pleasant life pro honore fidei vita opulenta for the honour of faithfulnesse in recompencing our parents a plentifull life 3. Thomas Aquin understandeth here three kinde of lives Vitam naturalem vitam gratiae vitam glorie The naturall life the life of grace the life of glory He that honoureth his parents shall have both the grace and favour of God in this life and glory in the next as it is in Ecclesiast 3.9 Honour thy father and thy mother in deed and in word that thou maist have Gods blessing Another benefit is habere sibi silios gratos to have good and thankfull children Hee that honoureth his father shall have joy of his owne children Ecclesiastic 3.6 A fourth benefit is habere famam lau dabilem to have a good and commendable fame by honouring of parents Ecclesiastic 3.12 A mans glory commeth by his fathers honour The fift is habere divitiaâ— to have riches Ecclesiast 3.5 He that honoureth his mother is as one that gathereth treasure Thom. in opuscul 4. Ecclesiasticus goeth further and sheweth how this duty of honouring parents is rewarded with spirituall blessings as namely these two first forgivenesse of sinne He that honoureth his father his sinnes shall be forgiven him chap. 3.4 And the hearing of his prayers vers 6. Who so honoureth his father c. when hee maketh his prayer he shall be heard And all this may well bee comprehended under this blessing as the Apostle expoundeth it Ephes. 6.3 That it may be well with thee and that thou maist live long in the earth c. Whatsoever then belongeth to a mans welfare and well being in this life is here promised QUEST XXI This promise of long life did not only concerne the Iewes THis promise of long life and of other blessings thereby understood seemeth first to concerne the Jewes because mention is made specially of that land which the Lord promised them namely the land of Canaan and because they were an obstinate people disobedient and churlish to their parents as it may appeare by that evill use which continued untill our Saviour Christs time which hee reproveth Mark 7.12 therefore the Lord intended specially to allure them to this duty by this promise of long life Yet this blessing is extended generally unto all that shall performe this duty to their parents which is shewed by these reasons 1. Quia tota terra à Deo benedicta est All the earth is blessed of God as it is in the Psalme The earth is the Lords and all that therein is Psal. 24. and therefore wheresoever the Lord giveth long life it is his blessing Simler 2. Quia â—sta mandata erant moralia obligabant omnes homines c. Because these Commandements are morall and so binde all men therefore the reward for the obedience to these morall precepts belongeth unto all Tostat. qu. 20. 3. God giveth these promises ut sint in 〈◊〉 futurae terra viventiam that they may be for a type of the land of the living to come Lippoman So then though the land of the terrestriall Canaan were peculiar to the Jewes yet the celestiall Canaan belongeth to all the faithfull then consequently the promise of long life here a type of everlasting life there appertaineth likewise to them all 4. Saint Paul applieth this promise generally to all Ephes. 6.2 Basting QUEST XXII Whether long life simply be a blessing and to be desired BUt it will bee objected that this promise of long life here is no such blessing seeing this life is full of misery and of many incumbrances and therefore Saint Paul desired to be dissolved and to be with Christ. 1. Hereunto some make this answer that this promise of long life in respect of them that lived under the Law was a blessing because they imagined that before the comming of Christ they went not immediatly to heaven but to Limbus Patrum which they imagined to be in the brim of hell Contra. 1. But though it were admitted that the Saints under the Law went not immediatly to heaven which is notwithstanding contrary to the Scriptures Luk. 16. for Abrahams bosome whither the faithfull went before Christ was no part or member of hell even in Augustines judgement because it was quietis habitatio foelicitatis sinus an habitation of rest and place of happinesse Epist. 99. yet their state in that place which they imagine to be free and exempt from the labours and sorrowes of this life should have beene better than their condition in this life 2. But what say they then to this promise renewed in the new Testament by S. Paul where it is evident that the Apostle speaketh of a terrene and temporall blessing which is performed in this life 3. Saint Paul in wishing to be dissolved sheweth that everlasting life is chiefly and most of all to be desired yet so as this life also which is a degree unto that may bee desired also to the good pleasure of God for otherwise the Apostle in the same place would not have beene in a straight not certaine what to desire whether to be dissolved or to remaine still in life for the good of Christs Church Simler 2. Therefore thus rather this objection is to be answered 1. That notwithstanding the many troubles and miseries of this life it is to be esteemed in it selfe as a gift and blessing from God quòd autem vita misera est nostro vitto accidit and in that our life is miserable it is by our fault Gallas fit per accidens c. so that is by an accident that this life is full of misery not of it selfe Vrsin 2. The miseries of this life cannot extinguish this chiefe benefit quod creati sunt homines foventur in spem immortalitatis that men were created and are nourished to the hope of immortality Calvin 3. God hath promised unto his children to mitigate and allay the calamities of this life and further Celebratio Dei in hac vita tantum bonum est c. The setting forth of Gods praise in this life is such â— benefit as that it may countervaile all the miseries of this life Vrsin QUEST XXIII Why wicked and disobedient children are suffered to live long IT will be againe objected that many times the wicked and disobedient live long and therefore this promise of long life is not peculiar unto the faithfull and obedient children Answ. 1. Exempla pauca non evertunt regulam c. a few examples doe not overthrow a generall rule for the most part it falleth out so that the wicked and disobedient to their parents are punished as Prov. 20.20 He that curseth his father or mother his light shall be put out in obscure darknesse and Prov. 30.17 The eye that mocketh his father c. the Ravens of the vally shall picke it out Vrsin 2. If God doe give long life unto the wicked it is either of mercy to
doth not take away externall subjection unto Princes as the Apostle saith Art thou called being a servant care not for it 1. Cor. 7.21 As one may be a servant and yet retaine his Christian liberty so he may also be a subject Bucan 2. The Prophet Esay saith Kings shall bee thy nursing fathers Isay 49.23 shewing that even under Christs kingdome there should be beleeving and faithfull Kings Serigius Paulus the Proconsull was converted by S. Paul and yet he was not charged to leave his calling Basting Act. 13. 3. Confut. Against the Papists that would have the Clergy exempt from the authority of the Magistrate THirdly the Romanists are here confuted which doe exempt their Clergy both their persons lands and possessions from the jurisdiction of the Civill Magistrate Concerning the first it is evident by Saint Pauls doctrine in saying Let every soule be subject to the higher powers Rom. 13.1 that none are to be excepted as Chrysostome saith Etiamsi Apostolus fueris etiamsi Evangelista etiamsi Propheta c. Though thou beest an Apostle an Evangelist or Prophet Hom. 23. ad Roman But the Pope and his Clergy are so farre from yeelding due obedience and subjection unto the Civill power that they have usurped authority over Emperours and Kings and commanded them by whom they should have beene commanded Basting Concerning the immunity of the lands and possessions of the Clergy 1. There is no reason but that they which possesse temporall things should also beare the burden imposed upon temporalties and not lay the burden wholly upon others 2. The Apostles rule is generall Tribute to whom tribute custome to whom custome Rom. 13.7 And our Saviour refused not to pay poll money for himselfe and Peter 3. Whereas it is objected that the lands of the Egyptian Priests were free from the payment and tax of the fifth part the reason is because their lands were not sold to Pharaoh as the peoples were as the text it selfe sheweth Except the land of the Priests only which was not Pharaohs Genes 47.25 And the Priests and Levites in Israel were exempted because they possessed no inheritance among their brethren but lived onely of the Offerings 4. Yet it is not denied but that Ecclesiasticall persons may enjoy such immunities and privileges as are bestowed upon them by the liberality of Christian Princes but they are not to challenge them by any Divine right Buâ—an 4. Morall observations upon the fifth Commandement 1. Observ. Of the duty of children to their parents HOnour thy father c. This strait charge of honouring parents reproveth their ingratitude which are sparing in relieving their parents in their age Calvin saith it is detestabilis barbaries a detestable and more than barbarous rudenesse for a childe to neglect his parents a great impiety it is and too usuall in these dayes Oleaster reporteth out of R. Simeon that God doth preferre the honouring of parents before his owne service I will have mercy and not sacrifice and rewardeth it more for those that honour God he honoureth againe but those which honour their parents he rewardeth with long life which is more than honour But this is somewhat too curious indeed honouring of parents is preferred before the ceremoniall part of Gods service which consisted in sacrifices but not before the morall part as it is set forth in the first Table And the honour which God promiseth is more than long life comprehending the glory of this life and the next But yet the Lord commandeth honouring of parents as a speciall duty for the neglect whereof our Saviour reproveth the Pharisies Mark 7. 2. Observ. Of the care of parents toward their children AGaine on the other side parents are to be carefull to provide for their children and to see to their good education not to provide only for their bodily life for so brute beasts doe for their young ones but especially to see that they be brought up in the knowledge of their heavenly Father which duty S. Paul requireth at parents hands Ephes. 6.4 And Solon made a law that the children should not be bound to relieve their Father that had not brought them up in some good trade The sixth Commandement Thou shalt not kill 1. The questions discussed QUEST I. Why this precept is set before the other that follow 1. AS the former Commandement exacteth and requireth to doe good and to performe our duty unto man so these following concerne our innocency in doing of no hurt unto our neighbours and brethren Pelarg. Lyran. 2. And they are propounded negatively Quia negativa sunt majoris obligationis gravioris transgressionis because negatives doe bind more strongly and the transgression is more grievous for it is a greater sinne to doe evill than not to doe good Tostat. quaest 21. 3. There are two rules and Canons in Scripture upon the which these precepts of the second Table depend the one is Quod tibi fieri non vis alteri ne feceris That which thou wouldest not be done unto thee doe not to another Hic canon omnes tollit injurias This rule taketh away all injuries and wrongs the other is Whatsoever you would that men should doe unto you even so doe you to them Matth. 7.12 Hic canon ad omnem similiter nos cohortatur beneficentiam This rule likewise doth exhort us to all beneficence and doing of good Procopius 4. Now whereas injury is done three wayes unto our neighbour Perversitate operis falsitate sermonis improbitate voluntatis by the perversenesse of the deed falsenesse of speech and badnesse of the minde and the perversenesse of the deed is either offred to ones person or substance and his person is two wayes considered as it is simplex his single person or conjuncta his coupled person in his wife therefore these three Commandements which forbid murder adultery theft are set first Pelarg. 5. And because the greatest hurt which can bee done unto a man is touching his life Quia mors tollit esse simpliciter because death taketh away a mans being simply as other wrongs doe not therefore this precept is set before the other as forbidding the greatest wrong Tostat. QUEST II. Whether it be here forbidden to slay any beasts THou shalt not kill Some have imagined that all kinde of killing is here forbidden yea even of brute beasts But this foolish opinion may be diversly confuted 1. Augustine thus reasoneth If it be not lawfull to slay beasts Cur non etiam herbas why also is it not unlawfull to pull up herbes and plants which although they have no sense yet they are said to live and so also may dye as the Apostle saith That which thou sowest is not quickned except it dye 1. Cor. 15.36 And this indeed was the mad opinion of the Maniches that thought it unlawfull to pull up a plant If then this Thou shalt not kill be not meant of plants because they have no sense then neither is it understood of brute beasts
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
not bid onely to hate our fathers and mothers c. but even our owne life and soule also Nihil est homini anima sua conjunctius tamen nisi etiam hanc oderis c. Nothing is neerer to a man than his owne soule yet if thou doest not hate this also for Christ thou shalt not be rewarded as one that loveth him Homil. 36. in Mat. QUEST XII How farre children are bound to obey their parents NOw then it is evident how farre our duty is extended to our parents 1. Though they bee froward and perverse and endued neither with vertue nor wisdome or any other good qualities yet they must be reverenced and relieved as our parents and the reason thereof is that conjunction whereby they are joyned unto us by nature Hanc conjunctionem alia attributa non tollant This conjunction cannot be taken away by any other attributes but seeing by Gods providence they are our earthly parents and so instruments of our outward life wee must honour them as herein obeying the will and pleasure of God and submitting our selves to his providence Simler 2. But wee must so farre obey them as that wee disobey not God our heavenly father and so the Apostle doth limite our duty and obedience to our parents Children obey your parents in the Lord Ephes. 6.1 So Chrysostome Si habes patrem infidelem obsequere ei c. If thou hast an unbeleeving father obey him but if he would draw thee into the same pit of infidelity wherein hee is plus dilige Deum quâ—m patrem quia pater non est animae then love God more than thy father for he is not the father of thy soule but of the flesh therefore render unto every one that which belongeth unto him Carnalibus patribus praebete carnis obsequtum c. Unto carnall fathers yeeld carnall and outward obedience but unto the father of spirits reserve animae sanctitatem the holinesse and freedome of the soule Homil. 26. in Matth. Our duty then unto God being alwayes excepted in all other things wee must obey our earthly parents though they be evill and wicked for officium à personis discernendum c. the office and calling must be discerned from the persons wee may hate their vices and yet because of Gods ordinance honour their calling Vrsinus QUEST XIII At what age it is most convenient for men to marry to get children TOstatus here hath a politicke and wise consideration that because children are to honour their parents not only in giving them outward reverence but in helping and relieving them in their old age when as the aged parents cannot provide for themselves that parents should neither marry too soone nor yet stay too long but beget children in the middle and strength of their age as Aristotle would have men to take them wives about 37. yeeres of age lib. 7. politic c. 15. For if they should marry at 14. or 15. yeeres they themselves being yet but young and wanting experience are scarce able to provide for themselves much lesse for their children and for the same reason if they should deferre their marriage till their old age as to 65. yeeres or thereabout neither they growing impotent by their age can discharge the part of fathers in the education of their children and their children cannot bee of any growth in time to succour and relieve their aged parents But if they take the middle age of their strength both these inconveniences will be prevented for both they shall be sufficient for strength of body and mind to take care for their children and they also will bee attained to perfect growth and strength to helpe their parents in their age Tostat. qu. 17. QUEST XIV Whether the reciprocall duty also of parents toward their children be not here commanded AS children are here commanded to honour their parents so the reciprocall duty of parents is required toward their children for although expresse mention be made onely of honour to be given to parents and superiours yet the other also is included for seeing God tribuit eis nomen etiam tribuit eis rem doth give them the name of parents he doth also give them the thing and if he would have them reverenced with due honour his meaning is also they should doe things worthy of honour Vrsin Neque enim veri sunt parentes qui labores negligunt For they are not true parents indeed which doe neglect their children Basting And seeing the Scripture doth in many places urge and prescribe the duty and care of parents in bringing up their children this morall duty should altogether be omitted and so the Law of God should not be perfect if it were not comprehended in this precept Calv. QUEST XV. Wherein the duty of parents consisteth toward their children THe care then of fathers toward their children consisteth in these three things in their education in providing all things necessary for their maintenance and life in their instruction and institution and in due and moderate correction and castigation S. Paul toucheth all these three together thus writing Ephes. 6.4 Yee fathers provoke not your children to wrath then he saith but bring them up and further in instruction and information of the Lord. For provision and sustentation the Apostle saith If any provide not for his owne and namely for them of his houshold he denieth the faith and is worse than an Infidel 1. Tim. 5.8 that is herein he commeth short of the example of many Infidels who were kinde and naturall to their children For instruction and institution Moses saith thou shalt rehearse them continually to thy children Deut. 6.7 And the Wise-man saith Teach a childe in the trade of his way and when hee is old he will not depart from it Prov. 22.9 Concerning due correction and chastisement the Wise-man also saith Withhold not correction from the childe if thou smite him with the rod he shall not dye thou shalt smite him with the rod and shalt deliver his soule from hell Prov. 23.13 14. And this was the overthrow of Eli his house because hee did not reprove his children with a fatherly severity according to the quality and merit of their sinne Basting QUEST XVI Whether all the duties of mercy and charity are commanded in this precept LYranus and Tostatus consenting with him as he seldome useth to doe will have by the name of fathers here understood all men that are in need and necessity whom we are bound to succour as Augustine saith Pasce fame morientem quod si non poteris occidisti Feed him that is ready to be famished if thou doest not feed him thou hast killed him And Tostatus by honour here understandeth all the workes of mercy and charity and generally all good workes which a man is bound to doe nam mala opera qua vitare tenemur c. for the evill workes which we are bound to shun belong unto the other Commandements following Tostat. qu. 19. Contra. 1.
Paulus Burgensis doth herein finde fault with Lyranus for it is evident by that sentence borrowed from Augustine that he which suffereth his brother to perish when it is in his power to helpe him in effect killeth him and so is a transgressor against the sixth Commandement Thou shalt not kill 2. And as for the workes of mercy they are commanded in those severall precepts where the contrary is forbidden as the same Law which forbiddeth to take away a mans life commandeth us if it be in our power to preserve it and where we are inhibited to take away our neighbours goods wee are likewise willed to relieve him with ours where there is cause and in the same Commandement where it is made unlawfull to take away our neighbours good name it is enjoyned that wee should by all meanes seeke to preserve it QUEST XVII Of the true reading and meaning of these words that they may prolong it THat thy dayes may be prolonged But in the originall it is put in the active that they may prolong as read Iun. Momanus 1. Some referre it unto the parents that they by their prayers and blessings may cause the life of their children to be prolonged Oleaster As in the same sense they are said to receive them into everlasting tabernacles Luk. 16.4 and men are said to save 1. Timoth. 4.16 and Iam. 5.20 sic Iun. 2. Ab. Ezra understandeth it of the precepts and commandements which shall procure long life to those which obey them 3. But the verbe is rather here taken impersonally and in the signification of a verbe neuter That thy dayes may prolong that is may bee lengthened so the Childe And it is an usuall phrase with the Hebrewes to put the active in a passive signification as Iob 4.19 They shall destroy them before the moth that is they shall bee destroyed and Iob 7.3 They have appointed painefull nights unto mee that is were appointed unto me Iun. And this seemeth rather to bee the sense because Saint Paul so taketh it Ephes. 6.3 That it may be will with thee and that thou maist live long in the earth Simler QUEST XVIII In what sense the Apostle calleth this the first Commandement with promise BUt whereas Saint Paul saith that this is the first Commandement with promise Ephes. 6.2 hereupon this doubt ariseth in what sense the Apostle so calleth it seeing there is annexed unto the second Commandement a large promise of shewing mercy unto thousands to them that love God Hereunto divers solutions are made 1. Hierom bringeth in two expositions yet resolving of neither As first how some doe take the whole Decalogue because it was first given unto the Israelites after their comming out of Egypt for one Commandement and so would have this promise not peculiar unto this precept but unto all the rest But this is against the Apostles meaning for he doth annex this promise as peculiar to this duty of honouring our parents and calleth this the first Commandement with promise 2. Others doe thinke that in the second Commandement Non tam promissionem prolatam quà m sententiam in landes Dei esse finitam That it is not so much a pronouncing of a promise as an ending of the sentence in the praises of God but herein the fifth Commandement the promise is divided from the precept and the sentence is broken off and not continued as there But Hieroms reason overthroweth this answer Observa quòd verba sunt sponsiones c. Observe that these are words of covenant shewing mercy unto thousands and they are added as a reason joyned to the Commandements Hieron in 6. ad Ephes. 3. Ambrose understandeth the Apostle thus Hac causa dixit quod est mandatum primum in promissione ut discerneret inter mandata quae ad Deum mandata quae ad homines pertinent Therefore he said Which is the first Commandement with promise that he should discerne betweene the Commandements which appertaine unto God and those which belong unto men Ambros. in 6. ad Ephes. His meaning is that it is the first precept of the second Table with promise 4. But I rather resolve with Simlerus and Vrsinus that this is the first precept that hath any speciall and particular promise the other promise added to the second Commandement is generall to all those that love God and so not restrained only to that precept but is extended generally to the obedience of the whole law QUEST XIX Why the promise of long life is made to obedient children THat thy dayes may belong c. 1. Cajetane giveth this reason why this promise of long life is made to obedient children Tanquam gratis acceptâ— Ã parentibus beneficio vitae As being thankfull for the benefit of life received of their parents for it is fit that they which are thankfull to their benefactors should enjoy the benefit long Calvine also to the same purpose God doth shew his favour in prolonging of this life Vbi erga eos grati sumus quibus â—am acceptam ferre cenvenit When we are thankfull to those of whom we have received it So also Thomas Qui non honorat parentes tanquam ingratus meretur vita privari He that honoureth not his parents deserveth as an ungratefull man to bee deprived of life which he received of his parents 2. Thomas Aquin. also yeeldeth another reason In those precepts it was necessary to adde a promise ex quibus videbatur nulla utilitas sequi vel aliquae utilitas impediri where no profit was either not expected or seemed to be hindred therefore in the second Commandement which forbiddeth idolatry a generall promise is propounded because by the worship of Idols Idolaters looked for great benefits which seemed by this meanes to be cut off and because parents being aged are wearing away ab eis non expectatur utilitas no profit is expected from them and therefore a promise is put to this precept of honouring parents Sic Thom. 1.2 qu. 100. art 7. ad 3. But this reason seemeth somewhat curious 3. Oleaster rendreth this reason Because parents doe prolong the childrens dayes precibuâ— by their blessings and prayers 4. Thomas addeth further this reason is put to ne credatur non deberi praemium c. lest a reward might be thought not to be due for the honouring of parents because it is naturall QUEST XX. What other blessings are promised under long life BY long life here not only the lengthening of dayes is understood but other benefits also 1. Tostatus giveth this reason because without other temporall blessings vita laboriose miserabiliter ducitur mans life seemeth to be but full of labour and misery and so no blessing quaest 20. 2. Pelargus thus distinguisheth these blessings Vt triplex honor ita triplex pramium As a threefold honour is to be yeelded to parents so a threefold reward is promised pro honore obediâ—ntiae vita gloriosa for the honour of obedience a glorious life pro honore
5. Burgensis thus understandeth it that the Lord holdeth not the innocent in the remission of their sinne to be innocent in respect of some punishmet which may remaine But daily experience sheweth the contrary that God multa peccata impunita praeâ—erit doth leave many sinnes unpunished at all neither doth the punishment remaine the sinne being once pardoned Calvin 6. Oleaster giveth this sense Vere innocentem ita percutiet c. Sometime hee will smite or correct the innocent as though he were not innocent as he sheweth by the example of Iob lest God might seeme to be unjust in afflicting the righteous But if God should be said in the same action and at the same time to absolve and not to absolve it would include a contradiction 7. Wherefore the best interpretation is that which the Septuagint follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the guilty he will not purifie so that here two Hebraismes must be observed first the word is iterated and repeated In absolving I will not absolve to shew the certainty of the thing that is nullo modo absolvam I will by no meanes absolve Iun. Secondly I will not absolve that is punio I doe or will punish Vatabl. And further here must be supplied the word sontem the guiltie I will not absolve Iun. Calvin Gallas Pelarg. As the like place is found Ierem. 46.28 venakeh lo enakeh in setting thee free I will not set thee free that is will not hold thee altogether innocent but will punish thee So also Ierem. 25.19 In being innocent should yee be innocent where the same word is doubled the meaning is they should not be altogether innocent Calvin 8. Calvin also propoundeth another sense because nikkah sometime signifieth to cut off it may be thus interpreted succidendo non succidam in cutting off I will not cut off and so it may be a reason of the former sentence that God will forgive sinnes and not cut off the sinners altogether But he preferreth rather the former interpretation for the other sentence ending with a perfect distinction sheweth that the sentence following hath no dependance of it QUEST XII What the Lord visiteth for in the posteritie of the wicked Vers. 7. VIsiting the iniquity c. 1. Lest God having hitherto proclaimed his mercie might be thought not to regard the sinnes of men the Lord now addeth that he is also a visiter and punisher of sinne upon the wicked and their posterity Ferus 2. And by sinne here is understood neither the act of sinne which cannot be transmitted over unto other but being a transitory thing resteth in the doer nor the fault which only goeth with the act nor the blot which is only in the soule of the sinner and offender nor yet the guilt for if the children were guilty of their fathers sinnes then they should for the same be everlastingly punished therefore by sinne is meant the punishment of sinne which is extended to their posterity Tostat. qu. 8. 3. And God usually punisheth the fathers but unto the fourth generation as the Amorites and Amalekites were punished after 400. yeeres which expired in the fourth generation Gen. 15. vers 13 16. Oleaster QUEST XIII How the children are punished for their fathers sinnes Vers. 7. THe iniquity of the fathers upon the children c. In deciding of this question how the sonnes are punished for their fathers sinnes it must be considered whether the punishment bee inflicted by man or by God 1. If by man the punishment bee imposed it is either in the losse onely of temporall things or in death the children may justly be deprived of temporall things as of possessions privileges honours for the transgression of their parents As by humane Lawes treason against the Prince or Common-wealth is punished with death in the offenders and losse of honours and goods in their posterity But the punishment of death cannot be inflicted upon the children for their fathers offences as a rule is given in Deut. 24.16 The fathers shall not be put to death for the children nor the children for the fathers 2. If the punishment be inflicted by the Lord it is either eternall or temporall first eternall punishment is laid upon none but upon the party that sinneth The same soule that sinneth shall dye Eâ—ech 18.4 If it be temporall it consisteth either in the losse of some temporall benefit or of life if the first not onely little ones and infants as the Hebrewes thinke shall suffer for their fathers sinnes but even they which are of yeeres as the Israelites did beare the iniquity of their fathers forty yeeres in the desart and the Jewes great and small were afflicted in the Babylonian captivity but where the punishment of temporall death is decreed by the Lord there onely the infants are punished for their fathers sinnes as the children of the rebellious Cora Dathan and Abiram were swallowed up with their fathers the greater sort also perished in that destruction but then they were such as consented thereunto Tostat. quâ—st 9. So also Achan was stoned with his sonnes and daughters for the sacrilege by him commited where Tostatus thinketh that they were little ones because the greater sort were not privy to his sinne seeing he had hid the stollen things in the ground But it is more like that they were such as might give consent unto the sinne and conceale it and that the things were not hid without their privity Iun. Or for the greater detestation of that fact and the example of others this exemplary punishment might be inflicted upon them Osiander But here two exceptions may be taken unto Tostatus conclusions 1. That he maketh infants liable to those sinnes of the fathers which the Lord saith he will here visit to the third and fourth generation whereas onely those children which continue like haters of God as their fathers were and imitate their impiety are included in this commination as appeareth by that clause inserted in the second Commandement of them that hate me Againe when infants are cut off by death their owne originall sinne is sufficient cause thereof which bringeth death upon them and so infants are taken away not onely to the fourth generation but in other succeeding ages further off 2. He restraineth this generall speech visiting the iniquity of the fathers onely unto temporall punishments beside death whereas the Lords judgements are not to be limited to this or that kinde but sometime by corporall death sometime by other temporall punishments hee doth visit the iniquity of the wicked fathers in their evill posteritie QUEST XIV Why the posteritie of the wicked are punished for their fathers sinnes VNto the third and fourth generation There are foure answers usually made to shew the equity of this that the posterity of the wicked should be punished for their fathers sinnes 1. Because God that gave life may againe without any injustice require it againe Nulli facit injuriam occidendo quemcunque He doth no wrong by slaying of
of that language in the Scripture Vers. 47. LAban called it Iegar-sahadutha c. 1. Laban though he came of Thare the father of Abraham in whose family the Hebrew tongue was preserved yet dwelling among the Syrians he learned both their language and manners and therefore calleth this place by a Syrian name but Iacob by an Hebrew who most used himselfe to that tongue and so did his wives that gave their children not Syrian but Hebrew names Calvin 2. These Syrian words are only found in Genesis and the rest of the books of Moses and beside one whole verse Ierem. 10. and certaine chapters in Ezra and Daniel after the Syrian dialect which is an honour as the Hebrewes note wherewith the Syrian language is dignified in that it is inserted into the holy Scriptures and therefore is not to be neglected Mercer 3. Whereas vers 48. it is said Laban called it Galeed whereas Iacob gave it that name not Laban Moses reporteth the sense of the name in the Hebrew tongue which Laban gave QUEST XX. Of the mountaine of Gilead Vers. 47. IAcob called it Galeed 1. This name Galeed or with some smal change of points called Gilead is before mentioned vers 25. under that name not as yet given unto that place but now imposed by this occasion which is interpreted an heape of witnesse so called of the heape of stones which was made as a witnesse of the league betweene Iacob and Laban 2. There was one Gilead the sonne of Machir of Manasses of whom came the Gileadites Numb 26.29 but he gave not the first name to this mountaine 3. This mountaine Gilead is the greatest of all beyond Jordan it is in length 50. miles and as it is continued and runneth along it receiveth divers names from Arnon to the City Cedar it is called Galaad then to Bozra it is named Seir afterward Hermon and so reaching to Damascus it is joyned to Libanus and therefore as Hierome saith Lebanon is called the head or beginning of Galeed Ier. 22.6 Perer. QUEST XXI Of the name Mispah and of divers places so called Vers. 49. HE called it Mispah 1. The Latine translator doth wholly omit this word the Septuagint maketh it a name appellative not proper calling it a vision which Augustine referreth to that vision wherein by the way God appeared to Laban But this Mispah was another proper name given unto the same place of the word tsaphah to behold whereof the reason is given in this verse The Lord looke betweene me and thee 2. Of this Mispah which signifieth a looking or watch-tower the whole countrey is called the land of Mispah under the hill Hermon Iosu. 11.3 There were three other places of that name a City in Juda Iosu. 15.38 another belonging to Benjamin Iosu. 18.26 a third in the land of Moab 1 Sam. 22.3 4. Places of Doctrine 1. Doct. Wives and husbands to be preferred before parents Vers. 17. WHatsoever God hath said unto thee doe it Iacobs wives are willing to leave and forsake their fathers house and to goe with their husband for so the Scripture saith Therefore shall a man leave father and mother and cleave to his wife Gen. 2.24 2. Doct. Office of carefull Pastors Vers. 38. THe rams of thy flocke have I not eaten c. Iacob is an example of a vigilant and carefull Pastor hee watched day and night to keepe his flocke but hee made no spoile or havocke of them Such ought good pastors to bee not to feed themselves but the flocke as S. Peter saith 1 Pet. 5.2 3. Doct. Polygamy unlawfull Vers. 50. IF thou shalt take wives beside my daughters Laban himselfe though upon a covetous mind hee thrust many wives upon Iacob yet by the light of naturall reason condemneth the multiplying of wives Thou shalt not vex my daughters the taking then of other wives is a vexation of them this maketh against their obstinate blindnesse that would maintaine polygamy if they would appeale to Laban he would be a Judge against them Calvin But our Saviour Christ the Judge of us all hath given us a rule They two shall be one flesh Matth. 9.2 two then not many can be made one flesh 4. Doct. Of the blind and superstitious devotion of â—dolaters Vers. 47. THou hast searched all my stuffe Such is the blind rage of idolaters as here we see in Laban he leaveth no corners unsought he giveth no credit to Iacobs protestation nor yet sheweth any reverent affection to his daughters but tosseth and tumbleth all their stuffe and all this was to find out his house-gods such blind devotion was in Micah that howled and cried after the children of Dan because they had carried away his images Iud. 18. Such foolish superstition reigneth at this day among the Romanists that doe more cruelly punish the least wrong done to their dumbe idols than which are offered to their brethren the living images of God 5. Places of Confutation 1. Confut. Against the worshipping of idols for remembrance Vers. 30. THou hast stollen my gods Laban was not so blockish to thinke that those idols were indeed his gods or that his gods could be stollen away for hee afterward speaketh of the God of Abraham and the God of Nachor vers 53. but he calleth them his gods because hee made them in the remembrance of God or hee looked towards them when he prayed to God Vatab. Calvin This taketh away that vaine pretence of superstitious Romanists who would excuse their idolatry because they doe not worship the idols themselves but them whose images and representations they are for Laban here did no more Calvin 2. Confut. Images and idols where they are adored all one FUrther let it be noted that the word teraphim images is translated by the Septuagint and Latine interpreter idols yet Onkelos readeth tsalmanaia images of tselem which signifieth an image whence is inferred that an image and idoll is all one contrary to the conceit of the Papists that doe distinguish betweene the name of images and idols which indeed being turned to a religious or rather irreligious use are all one 3. Confut. Disparity of religion maketh not a nullity of marriage BEside in that Rachel stole here fathers gods it is evident that Laban was an idolater yet Iacob refused not to marry his daughters and this marriage was firme and sure whereupon Cajetanus noteth Hic quoque prudens lector habes quod disparitas cultus non est ex naturali jure impediens conjugium Here thou hast discreet reader that the disparity of religion is no impediment by the law of nature to marriage And he collecteth well yet Catharinus another of that side calleth it impium dogma an impious opinion lib. 5. annot in Cajetan But Cajetanus opinion may be justified both by example in Scripture as Moses married Sephora Samson Dalila David Maacha which were of idolatrous parents as also by S. Pauls doctrine who would have the beleeving partie not to put away his unbeleeving wife
give◠to Ioseph we doe learne that the bodies of the Saints ought in comely and reverent sort to be brought to the grave as the brethren that feared God carried Steven to be buried with great lamention Act. 8.2 5. Doct. Of the lawfulnesse of an oath Vers. 31. ANd he sware unto him It was lawfull for Iacob in some serious and weighty matter to enquire an oath and for Ioseph to performe it for men are mutable and therefore may be bound with an oath and though Ioseph might otherwise have fulfilled his fathers will yet it was not amisse that he should be more straitly bound we see then the lawfull use of an oath against the errour of the Anabaptists which allow not Christians to take an oath for the Apostle saith An oath for confirmation among men is an end of strife Heb. 6.16 5. Places of Confutation 1. Confut. Against the corrupt Latine translation of this place Vers. 31. ISrael worshipped toward the beds head not as the vulgar Latine readeth he adored the top of his rod Heb. 11.21 which translation differeth both from the Latine in this place which thus interpreteth he worshipped turning toward the beds head and from the Septuagint which readeth he worshipped or bowed himselfe ùpi to ácron upon the top of his rod or staffe the Latine text corruptly leaveth out the preposition ùpi upon but it differeth most of all from the Hebrew which standeth thus he worshipped toward the beds head from which reading the Septuagint doe varie in these two points first in adding the word à ute his which is not in the Hebrew secondly in mistaking the word for mittah a bed reading mitteh a rod both which words are derived of natah which signifieth to extend or stretch forth because a man doth stretch himselfe upon his bed and on his staffe Wherefore we see what a simple ground the Rhemists have to prove by this corrupt Latine text that creatures may be adored annot Hebr. 10.21 there being no such thing in the Hebrew Greeke or Latine text in this place that Iacob adored his rod. Further the like ground had Hadrianus the Pope as hee is cited in that erronious Councell the second Nicene who by this text would prove the adoration of Images with relation to their protipa that is the presidents patterns or patrons of those Images because say they the adoration which Iacob gave to this rod he intended it to Ioseph whose rod and scepter it was for Iacob worshipped not either his owne staffe or Iosephs scepter but toward the beds head worshipped God 2. Confut. That the Latine text is not authenticall FUrther whereas the Apostle seemeth to follow the translation of the Septuagint rather than the Hebrew text the Rhemists doe infer thereupon that after the same manner the vulgar Latine text may be received as authenticall though it doe varie from the Hebrew ibid. Contra. 1. The Apostles indeed doe sometime follow the Septuagint because it was a common translation and of great authority but they therein neither approve their errors nor yet make it of equall authority to the originall citing only such testimonies wherein the Greeke translation keepeth the sense though not the words as in this place whether we say Iacob leaning upon his staffe or turning to the beds head worshipped the principall sense is kept that Iacob worshipped God especially seeing the same word with very little alteration in the points signifieth both a bed and a rod or staffe 2. Hieromes observation then is good though Pererius without cause misliketh it Diligentius observandum est c. It is to be diligently observed that where the Apostles and Evangelists doe cite testimonies out of the old testament they follow not the words but the sense and where the Septuagint differ from the Hebrew they expresse the Hebrew sense for the Apostle in this place keepeth the Hebrew sense that Iacob worshipped God leaning upon his bed and staffe for it is true that Iacob did both that he reared himselfe upon his staffe towards the beds head 3. The Apostle then rather expoundeth than alleageth that text for he nameth Iacob whereas Moses saith Israel he speaketh of Iacobs worshipping when he had blessed his children but here Iacob worshippeth before he blessed them 4. This then is no good argument the Apostles follow the Septuagint where they keepe the Hebrew sense though not the words Ergo the Latine text must be received where it differeth both in sense and words from the originall 6. Places of morall use 1 Mor. That none should live idly without some honest trade or vocation Vers. 3. WHat is your trade or what is your worke Pharaoh as a prudent Prince examineth Iosephs brethren of their manner of living and occupation by the which question it appeareth that he condemned all idle persons that lived without any trade and it is the part of good Magistrates straitly to fift and examine all such as spend their time unthriftily not in any profitable labour according to the Apostles doctrine that they which doe not worke should not eat 2 Thes. 3.10 Muscul. 2. Mor. A poore life in the Church of God is to be preferred before the pleasures of the world Vers. 3. THy servants are shepherds Ioseph taught his brethren thus to say that they might dwell apart by themselves and not be imployed in Pharaohs court or in the affaires of the kingdome they did choose rather to live as poore shepheards in the service of God than to be in the kings Palace as strangers from the Church and houshold of faith though Ioseph had a speciall grace given him of God not to be corrupted with that place of honour yet he saw it not to bee meet nor convenient for his brethren Calvin so the Prophet David saith A day in thy courts is better than a thousand elsewhere Psal. 84.10 Moses likewise did choose rather to suffer adversity with the people of God than to enjoy the pleasures of sinne for a season Heb. 11.25 3. Morall Men called to honour should not despise their parents Vers. 7. IOseph also brought Iacob and set him before Pharaoh Ioseph though of honourable place in Egypt yet was not ashamed of his poore aged father but presented him to the King to this Ioseph many are unlike in these dayes that thinke it a disgrace unto them to acknowledge their poore parents Muscul. So did not David who brought his father and mother to the King of Moab to keepe them and provide for them 1 Sam. 22.4 as Ioseph here setteth his father before Pharaoh 4. Morall Our life here is but a pilgrimage Vers. 9. THe dayes of the yeares of my pilgrimage Thus not only Iacob but the rest of the fathers counted themselves but as strangers and pilgrims in the earth and thereby declared that they sought a Countrey Heb. 12.13 14. So the Apostle againe saith We have not here a continuing Citie but seeke for one that is to come Heb. 13.14 and therefore we
in law that he might be more willing to let them goe Simler QUEST XVII Of Moses wife and children and of his provision for his journey Vers. 20. THen Moses tooke his wife and his sonnes and put them on an asse 1. Here mention is made of Moses children in the plurall whereas onely Gershom is spoken of before chap. 2. Pellican But Eleazar also was now borne which is the child that Zipporah afterward circumcised the story therefore of the birth of both his children must bee supplied out of the 18. chapter 2. Moses substance was not great nor yet his companie that one asse could suffice to carry his wife and children it seemeth that his abilitie was not such as to provide Camels thus the Lord would use weake instruments Moses commeth not with power honour and riches to deliver Israel but in the name of God as the Prophet Zacharie prophesieth of Christ Behold thy King commeth c. poore and riding upon an asse 3. Moses taketh his wife with him as the Apostles carried about their wives 1. Cor. 9.5 because men are to forsake father and mother to cleave to their wives Sâ—mlerus and Moses would have them also joyned to the people of God Ferus 4. Yet at this time Moses wife and children went not forward into Egypt but by reason of that which fell out by the way about Moses childe his wife being thereby offended Moses sent them backe unto his father in law who bringeth them unto him Exod. 18. Iunius QUEST XVIII Why Moses staffe is called the rod of God Vers. 20. MOses tooke the rod of God in his hand 1. It is called the rod of God not as the Hebrewes imagine because it was foure square the foure letters of the name of God Iehovah being written upon it or because it grew in Iethros orchard and none could pull it up but Moses or because it was sent from heaven but it was so called because the Lord commanded Moses to take it in his hand Pererius and for that thereby the Lord would have Moses to worke miracles Iunius yet not by any vertue in the rod but by the power of God Pellican 2. It was also called Aarons rod because he was the minister but God was the author and worker of the miracles Simler This rod also was a signe of the divine authority of Moses like as Magistrates have their ensignes of office carried before them Pellic. 3. Thus it pleased God who could have wrought by wonders without any visible signes that Moses should use the rod for the more visible demonstration of the power of God yet the Lord useth such meanes which have no power of themselves or likelihood to effect that which is wrought as Naaman was bid to wash himselfe in Jordan our Saviour used spittle and clay to anoint the eyes of the blind David goeth with a staffe against Goliah And this the Lord doth that the worke should not be ascribed to the meanes Simler 4. And hereby also the high spirit and pride of Pharaoh might bee abated and confounded when hee saw so great workes to bee wrought by the contemptible staffe of a shepheard Simlerus QUEST XIX How God is said to harden Pharaohs heart Vers. 21. I Will harden his heart 1. Some thinke that God is said to harden the heart when he deferreth his punishments and so men abusing Gods patience and long suffering are hardened but seeing the hardning of mans heart is one of the greatest punishments that can fall upon man whereas Gods long suffering proceedeth from his mercie and is a great benefit these two cannot agree together that the same thing should be both a punishment and a benefit Simlerus 2. Neither doth it satisfie that God hardeneth by permission and sufferance for if God permitteth either unwillingly then should he not be omnipotent or willingly so should he be accessarie to sinne if permission therefore be opposed to Gods will as though hee should suffer only things to be done and bee as an idle beholder and no doer this distinction cannot be admitted If permitting be taken for not approving or not assisting with his grace so the Lord may be said to permit but then he rather permitteth or suffereth the heart to be hardened than hardeneth it Simlerus 3 Wherefore thus the Lord may bee said to harden the heart 1. By the deniall or withholding his grace as he tooke his good spirit from Saul and the Lord is not debtor to any hee may give his grace to whom it pleaseth him and withhold it at his pleasure 2. God may leave a man to himselfe and give him over unto Satan who worketh upon the corruption of mans owne heart and hardeneth it so an evill and a lying spirit was sent upon Ahabs Prophets 3. The generall power of moving and working is of God but the evilnesse of the action is of mans owne corruption as when the Rider doth cause a lame horse to goe hee is the cause of his going but the horses evill and uneven going proceedeth of his owne lamenesse Simler And like as a good workman using a bad instrument so the Lord worketh by the wicked Borrh. 4. The occasions whereby the heart is hardened through mans corruption doe proceed oft from God as the miracles which Moses wrought whereby Pharaoh became more indurate and obstinate 5. God is to be considered here as a just Judge who punisheth mens former sinnes by their hardnesse of heart as here Pharaoh is judged so the hardning of the heart is of God as it is poena a penalty not as it is culpa faulty Ferus 6. Likewise God is said to harden the heart dispositivè because he disposeth of it and turneth it to such end as shall bee most to his glorie as the Lord ordered the envie of Iosephs brethren in selling their brother and the treachery of Iudas in betraying his Master to the good of his Church and his owne glorie Simler So some things are done in the world simply and absolutely according to the will of God and by it all such good actions Some things are not done absolutely according to Gods will but in respect of a further end for the which the Lord permitteth them to be done as Gods will was that Pharaohs heart should be hardened that God might declare his power in him Exod. â— 16 Borrh. 7. Thus God hardeneth not onely by permitting but in withdrawing his grace and ordering and disposing even mens evill actions to the end which the Lord hath propounded to himselfe and in using the meanes which the corruption of mans heart apprehendeth and perverteth to his destruction so God is the cause of the action of hardning but man is the cause of the sinne Iunius So God hardeneth Satan hardeneth and man hardeneth his owne heart man as the instrument Satan as the worker and efficient God as the supreme Judge overruling every action and disposing of it unto good Borrh. As in a ship man is as the mariner
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
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. The internall freedome and liberty of the Spirit
abominations Ierem. 7.9 Chrysostome well sayth to this purpose Non est locuâ— hic lupanar sed Ecclesia si membra meretricis habes abesto ab Ecclesia ne praesentiâ tuâ sordescat This place is no brothelhouse but the Church if thou hast the members of an harlot absent thy selfe from the Church lest it be defiled by thy presence c. homil 62. super loan 2. Obser. Against fornication ANd let not onely adulterers take heed unto themselves even fornication between those that are not married is a grievous offence before God who will not onely judge adulterers but whoremongers also Hebr. 13.4 And that saying of the Apostle may bee applied against fornication as well as adulteries Know yee not that yee are the Temple of God c. if any man destroy the Temple of God him shall God destroy 1 Cor. 3.16 Whereupon Augustine thus writeth Non vis corrumpi domum tuam quare corrumpi◠〈◊〉 Dei Thou wouldest not have thine house corrupted or defiled why then doest thou corrupt the house of God lib. dâ— in chord cap. 9. And these mischiefes fornication bringeth with it 1. Perdit animaâ— The fornicator destroyeth his owne soule Prov. 9.18 Hee knoweth not that the dead are there and that her guests are in the depth of hell 2. Consumit substantiam He consumeth and wasteth his substance Prov. 6.16 Because of the whorish woman a man is brought to a morsell of bread 3. Vilificat prolem It maketh their posteritie vile and base as the Apostle sheweth Otherwise were your children uncleane 1 Cor. 7.14 that is without mariage 4. Privat honore c. It depriveth of honour and purchaseth an everlasting blot Prov. 6.32 Hee shall find a wound and dishonour and his reproach shall never bee put away Thomas in opuscul 3. Obser. Against disguising of the bodie and uncomely apparell AVgustine sheweth how this Commandement is otherwise transgressed by light behaviour disordered apparell disguising of the bodie Habitus impudicus corporis est nuntius adulterini cordis The unshamefast behaviour of the bodie is the messenger of an adulterate heart Superflua inordinata capilatura vestimentorum muliebrium affectata similitudo as Superfluous and inordinate haire and affectation of womens garments c. And in women Fucatafacies capillorum nativi coloris adulteratio A painted face colouring of the haire imitating the fashion of mens garments c. August serm 347. The one S. Paul reproveth in men 1 Cor. 11.14 Doth not nature it selfe teach you that if a man have long haire it is a shame unto him The other S. Peter reprehendeth in women As their broydred haire and gold put about and the putting on of apparell 1 Pet. 3.3 The eighth Commandement 1 Questions discussed QUEST I. Whether the stealing of men only bee forbidden in this precept Vers. 15. THou shalt not steale R. Salomon is of opinion that only the stealing of men is prohibited here because that kinde of stealth onely was punished by death other kinds of theft by restitution either of double or quadruple Contra. 1. It doth evidently appeare that all kinde of theft and not that of men onely is here forbidden by these two reasons first because the Morall law only as grounded upon the law of nature did binde both Iewes and Gentiles the Judicials only concerned the Israelites therefore if other thefts had beene restrained only by the Judicials and not by the Morall law the Gentiles would not have condemned the stealing of goods as well as of men as they did Secondly the Judicials did only binde the people after they were delivered unto them not before but it was a sinne to steale in Israel even before they had received the Judicials 2. The ground of his opinion is not found that the breach of every morall law was punished by death for the coveting of a mans ox or asse though this coveting had proceeded to act was not judged worthie of death Tostat. qu. 24. QUEST II. Of the order and phrase used in this precept THou shalt not steale 1. Next unto those wrongs which either are done unto a mans single person as in offering violence to his life or in persona conjuncta in his coupled and conjoyned person namely his wife in committing adulterie next after follow those injuries which concerne his substance and such things as appertaine unto him Thomas in opuscul 2. And first of all prohibentur nocumenâ—a quae infertimiur facto those hinderances are forbidden which are done in fact then those quae inseruntur verbo which are done in word as in 9. precept Thou shalt not beare false witnesse Lyran. 3. But here this word theft is more generally taken quà m apud juriscâ—nsu tos than among the Lawyers Borrah for it signifieth quamlibet alienae rei usurpationem any kinde of usurping of that which is another mans Gloss. interlinear 4. And the reason why all violence fraud circumvention is prohibited under the name of theft is Furandi verbum posuit quod ut probrosâ—m omnibus naturaliter exhorrent He useth the word stealing which all men by nature doe abhorre is ignominious that we might the better be perswaded to abstaine from all kinde of theft Calvin For men cunningly doe glose and colour their vicious and corrupt dealing with honest names as fraud and deceit is called wit and cunning getting of other mens goods providence The Lord therefore to meet with all such daubing doth call things as they are and sheweth how that before him all such wrong-doers are held guiltie of theft QUEST III. Of the generall heads of the things here prohibited THree things in generall are forbidden in this Commandement 1. The unjust getting of other mens goods which is 1. Either by rapine or violence either of sacred things or of prophane and common 2. Or else by theft and pilfring 3. Or by deceit circumvention and fraud 2. All dammages discommoditie or hinderance which either is brought upon another by hatred evill will enmitie or else which is not turned aside and declined from our brother it being in our power 3. The abuse of mens goods and substance is likewise here condemned either in the evill bestowing and expending of them in vaine and unprofitable things or in the unjust holding and possessing and not imploying of them when necessitie requireth Simler QUEST IV. Of Sacrilege THe first generall transgression then is in sacrilege which is the stealing either of any sacred thing appointed for holy and sacred uses out of any place sacred or prophane or of any prophane and common thing out of a sacred place And this sacrilege is of two kinds it is either of things spirituall or of things externall and temporall of this latter sort are these 1. The wilfull stealing and withdrawing of such things as are ordained to holy and divine uses which kinde of sacrilege is strictly punished by humane lawes Such was the sinne of Achan in stealing the wedge of gold and the Babylonish garment which God had
Confut. No festivall daies to be dedicated to Saints Vers. 17. IT is a signe betweene me and the children of Israel c. If this festivall day of the sabbath was consecrated unto the Lords honour and it was a signe betweene the people and him hence it is evident that holy and festivall daies are not to be erected to the honour of Saints The Lord is the Creator of time and daies and therefore he only must have the honour of them Simler 4. Confut. Against the observation of the Iewish festivalâ— Vers. 17. FOr ever c. Hence the Ebionites grounded their heresie that Christians were bound now to keepe the Jewish Sabbath because the Lord calleth it here and in the former verse an everlasting covenant But this is a weake and slender ground Augustine thinketh it is called an everlasting covenant because the Sabbath was a signe of that which was eternall namely our spirituall rest in Christ or because there is no time prefixed or determined for the continuance of it But rather it is so called not simply but in respect of the policie and state of that Common-wealth that as long as it stood and the time of ceremonies did hold so long should the law of the Sabbath be in force for otherwise they may as well urge the celebration of the Jewish Passeover which is established by an ordinance for ever Exod. 12.17 and Aarons Priesthood by the same reason should continue still of the which the Lord saith Exod. â—8 43 This shall be a law for ever unto him and his seed after him 6 Morall observations 1. Observ. Arts not to be abused to any unlawfull purpose Vers. 2. WHom I have filled with the Spirit of God Seeing humane Arts are the gift of God artificers must take heed that they do not profane Gods good gifts and abuse their trades to pride wantonnes superstition or such like Gallas B. Babingâ— As in these daies many doe make their handicrafts to attend as handmaids upon pride And some thereby set forth superstition and idolatrie as Esay describeth the foolishnes and vanitie of such as carved images to make them gods thereof to worship Isai. 44.13 Such an one was Demetrius who made silver shrines for Diana Act. 17. 2. Observ. Against vaine pompe in the multitude of servant and officers Vers. 4. TO worke in gold silver brasse c. The Lord could have raised up a cunning workman in every one of these but hee rather thought it good to give unto one man skill in all these whereby the pompe of many vaine glorious persons in the world is reproved that will have a severall officer for every service as Oleaster noteth Alius culinam curat aliuâ— equos c. One looketh to the kitchin another to the horse a third waiteth on the table another attendeth in the chamber c. Bernard reproved this pompe in the Abbats of his time whereof some hee noteth to have ridden in the way accompanied with threescore horse Aâ— non unus aliquis minister posset saith he jâ—mentuâ— ligare ad mensam servire lectulum praeparare May not one minister suffice to saddle the horse serve at the table and make the bed But Oleaster here is overseene to checke Princes for this their magnificence and state in having many officers for it is seemely for their high place and calling to bee served in different sort from others In meaner persons it may worthily be noted for a fault if any in the vaine ostentation of servants and officers shall exceed the bounds of their calling 3. Observ. Gifts to be mutually communicated Vers. 6. I Have joyned with him Aholiab Oleaster hereupon giveth another good note Serui Dei societatem admittunt The servants of God refuse not societie though they have never so good gifts yet they desire the helpe of others as Moses envied not that Eldad and Medad prophesied in the campe So then as in the bodie one member standeth in need of another so is it in the diversitie of gifts which are given to the members of Christs mysticall bodie they should communicate them one to another and so use them as best may serve for the common good of the Church CHAP. XXXII 1. The Method and Argument IN this Chapter is set forth the sinne of Israel in committing most grosse idolatries whereof there are foure parts 1. The narration of their wicked fact to Vers. 7 2. The examining of their fact and the knowledge thereof to vers 26. 3. The punishment inflicted thence to vers 30. 4. A preparation to their repentance vers 30. to the end 1. Their sin is described 1. Both by the counsell and advice which they tookes first the people in propounding the matter to Aaron to make them gods with the occasion moving them therto the absence of Moses then Aaron in setting them a course what to doe vers 2. 2. By the fact it selfe which is either of them apart of the people in bringing their jewels vers 3. of Aaron in making thereof a Calfe and setting up an Altar vers 4 5. or of them both together Aaron proclaimeth an holy day vers 5. The people offer sacrifices eat drinke and play vers 6. 2. The examination cognizance or taking knowledge of this sinne was either while Moses was with God to vers 15. or when he was departed from God and returned to the campe 1. In the first there is first the Lords complaint of the people in generall that they had corrupted their waies vers 7. so also vers 9. in particular by the description of their sinne vers 8. Secondly Moses intercession with the effect thereof Moses intercession is grounded upon three reasons The deliverance of the people vers 11. The blasphemie of the Egyptians which is feared vers 12. The covenant made with their fathers vers 13. Then the effect is God changed his minde vers 14. 2. In the second cognizance there are two degrees first Moses confused knowledge when they were yet a farre off as he went and conferred with Ioshua to vers 19. Then his certaine knowledge 1. By the sight of his eyes vers 19. whereupon followed two effects of his indignation the breaking of the Tables and the burning of the golden Calfe vers 20 21. 2. By Aarons confession whom Moses fifteth and examineth to vers 25. 3. The punishment is thus set forth 1. The reason that moved Moses to take revenge the nakednes of the people vers 26. 2. Moses charge to the Levites vers 26.27 3. The execution vers 28 29. 4. The preparation to their repentance and reconciliation consisteth 1. of Moses admonition to the people vers 30. Of Moses supplication unto God his petition which containeth the confession of their sinne vers 32. and the craving of pardon with a disjunction or else himselfe to bee blotted out c. 2. And of Gods answer wherein the Lord refuseth Moses disjunctive request concerning himselfe and yeeldeth to his request for the people
with a reservation of their punishment vers 34. 2. The divers readings Vers. 1. Gathered themselves together against Aaron B.G.L.P. upon Aaron A.H. to Aaron I.V.C.S. ghal upon or against Vers. 12. For a mischiefe B.V. rather than maliciously G.B. craftily L. with a mischievous intent I. with maliciousnes S. C. in maliciousnes A. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beraghah to a mischiefe Vers. 15. So Moses turned him B.G.I.L.V. Moses looked backe P.C. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phanah signifieth both to turne and looke but the first rather here because of the word following he went downe Vers. 18. It is not the noise which the strong make nor the noise which the weake make I. the voice of them which crie out strength or the voice of them which crie out weaknes S.A.H. better than the voice of them which answer strongly or of them which answer weakely V. or the noise of them which have the victorie or of them which are overcome G.B. or the crie of them which exhort to fight or of them which compell to flie L. Vers. 28. Three thousand men B. G. cum caeter three and twentie thousand L. very corruptly See 72. qu◠following Vers. 29. When every one shall be upon his sonne I.A.H. better than every one upon his sonne B.G. cum caeter for here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when is omitted Vers. 32. And now whether wilt thou forgive them their sinne I. if thou wilt c. A.H. better than and now forgive them their sinne B.G. cum caeter for here the conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 im is omitted in the translation Vers. 35. Because they procured the calfe which Aaron made or made the calfe which Aaron made B.G. cum caeter for that which they did to the calfe which Aaron made I. But the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eth is seldome a signe of the Dative but of the Accusative case because they worshipped the calfe which Aaron made C. the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gashah to make 3. The questions discussed QUEST I. Whether Moses had signified unto the people when hee would returne Vers. 1. WHen the people saw that Moses tarried long c. 1. R. Salomon here is of opinion that Moses when he went away told the people that he would returne after 40. daies but they were deceived in the account and reckoned that day wherein Moses ascended so that in the end of 39. daies they then consulted to make them gods 2. Contra. But this assertion can stand by no meanes 1. It was not knowne unto Moses himselfe how long he should stay when he went from them for he himselfe staied six daies in the mount before he was called up to the top chap. 14.16 If he had set them a certaine time he would not have spoken ambiguously but plainly that they might have knowne certainly when to expect his returne 3. At the least though they had mistaken a day they would have waited for him so long after the appointed time 4. Neither could all this be done in the space of one day the people to gather their earings and Aaron thereof to make a golden Calfe and beside Aaron putteth off the solemnitie to the next day all this could not be done upon the 40. day therefore it is like that they began this wicked enterprise upon the 35. day or thereabout and that Moses had not given them any direction for his returne Tostat. qu. 2. Liran QUEST 2. Whether the Egyptians were the first beginners and motioners of this idolatrie Vers. 2. WHen the people saw 1. R. Salomon againe some what to excuse here this fact of the Israelites saith that the Egyptians which went out with the Israelites did egge and intice them and set them a worke to make this golden image as they likewise provoked the people to fall a lusting for flesh by their example Numb 11.4 2. Contra. 1. But howsoever at other times the strangers that were mingled among them might set them a murmuring it is like here that the Israelites themselves were most forward in this wicked enterprise for the name of people is given unto them whereas the other are not simplie called the people but with some other addition as chap. 12.38 A great multitude of sundrie sorts of people and Numb 11.4 A number of people that was among them fell a lusting c. 2. They themselves speake of their bringing out of Egypt by Moses but Moses brought the Israelites out the rest were not so much brought ou◠as voluntarily came forth being mingled among the people 3. The people also themselves were subject and prone to idolatrie as S. Stephen sheweth out of the Prophet Act. 7.43 yea he saith directly vers 39. that they were their fathers that said unto Moses Make us gods c. Tostat. qu. 1. 4. S. Paul also so expoundeth it of the Israelites 1 Cor. 10.7 Neither be ye Idolaters as were some of them So not all the people but onely some of them were guiltie of this sinne of idolatrie for it is like that they whom Moses armed afterward to slay their brethren were not consenting thereunto Iun. 5. The Levits vers 29. did consecrate their hands every one upon his son and brother they were then their owne brethren and consequently Israelites who were ringleaders of this mischievous exploit QUEST III. The occasions of idolatrie in generall and particularly of the idolatrie of the Israelites here Vers. 1. THat Moses tarried long c. Here we are to consider of the occasions and causes of idolatrie which are either generall or particular in this place which moved the Israelites to fall into this follie 1. The generall are these 1. Feare in extremitie and distresse maketh men run to wicked devices and to erect unto themselves gods as the mariners in Ionas ship being in danger called every one upon his god 2. Another cause is ignorant imitation of things not rightly understood as because Abraham at Gods commandement would have offered his son Isaac unto God the heathen idolaters likewise did sacrifice their owne children with bloudie hands unto their idols 3. A third cause is foolish doting love and affection as Salomon doting upon his wives was by them enticed and seduced to idolatrie It is written that Alexander so loved Ephestio that he decreed divine honour to be given him 4. A fourth cause is good hap and prosperitie as the Atheniens having obtained a victorie against the Persians at Marethe onely with the helpe of ten thousand men seeing at that time in the aire a spirit in the likenesse of Pan which terrified their enemies they afterward worshipped him and built him a Temple B. Babington 2. The particular causes and occasions of this idolatrie which deceived the Israelites were these 1. The first was absentia ducis the absence of their Captaine 2. Curiositas their curiositie that not being contented with those things which Moses had taught them must
the children servants and cattell are commanded to rest 11. qu. VVhat strangers were injoyned to keepe the Sabbaths rest 12. qu. Why a reason is added to this Commandement 13. qu. How the Lord is said to have rested 14. qu. Of the changing of the Sabbath from the seventh day to the first day of the weeke 15. qu. How the Lord is said to have blessed and sanctified the day Questions upon the fifth Commandement 1. QUest Whether this precept belong to the first table 2. qu. VVhy the precepts of the second table are said to be like unto the first 3. qu. VVhy the precept of honouring parents is set first in the second table 4. qu. VVhy speciall mention is made of the mother 5. qu. VVhether the child is more bound to the father or mother 6. qu. Why the Lord commandeth obedience to parents being a thing acknowledged of all 7. qu. VVho are comprehended under the name of fathers and mothers 8. qu. VVhy the Lord here useth the name of father and mother to signifie the rest 9. qu. VVhat is meant by this word Honour 10. qu. Certaine doubts removed how and in what cases parents are to be obeyed 11. q. In what sense Christ biddeth us hate our parents 12. qu. How farre children are bound to obey their parents 13. qu. At what age it is most convenient for men to marrie to get children 14. qu. VVhether the reciprocall dutie also of parents toward their children be not here commanded 15. qu. VVherein the dutie of parents consisteth toward their children 16. qu. VVhether all the duties of mercie and charitie are commanded in this precept 17. qu. Of the true reading and meaning of these words That they may prolong it 18. qu. In what sense the Apostle calleth this the first Commandement with promise 19. qu. Why the promise of long life is made to obedient children 20. qu. What other blessings are promised under long life 21. qu. This promise of long life did not onely concerne the Iewes 22. qu. Whether long life simplie be a blessing and to be desired 23. qu. VVhy wicked and disobedient children are suffered to live long 24. qu. How this promise of long life is performed seeing the righteous seed are many times soone cut off Questions concerning the dutie of Subjects unto Civill Magistrates 23. QUest Of the dutie of Subjects toward their Prince 24. qu. How farre Subjects are to obey their Governours 25. qu. Whether it had beene lawfull for David to have killed Saul against Bucanus Questions upon the sixth Commandement 1. QUest Why this precept is set before the other that follow 2. qu. Whether it be here forbidden to slay any beast 3. qu. Of the divers kinds of killing 4. qu. How the soule is killed by evill perswasion 5. qu. That it is not lawfull for a man to kill himselfe 6. qu. The inward murder of the heart forbidden 7. qu. What things are to be taken heed of in anger 8. qu. Of rayling and reviling 9. qu. VVhether beating and wounding though there be no killing be not forbidden here 10. qu. VVhy actuall murder is such an haynous sinne before God 11. qu. How diversly murder is committed 12. qu. Of the divers kinds of murder 13. qu. Magistrates are not guiltie of murder in putting malefactors to death Questions upon the seventh Commandement 1. QUest Of the order and negative propounding of this Commandement 2. qu. Whether the uncleane desire of the heart be forbidden in this precept 3. qu. Other acts of uncleannesse beside adulterie here forbidden 4. qu. Of the sinnes of unnaturall lust 5. qu. VVhy some kinde of uncleannesse is not forbidden by humane lawes 6. qu. Of the greatnesse of the sinne of adulterie 7. qu. Adulterie as well forbidden in the husband as in the wife 8. qu. VVhether adulterie be a more grievous sinne in the man or in the woman 9. qu. VVhether adulterie be now necessarily to be punished by death 10. qu. VVhether it be lawfull for the husband to kill his wife taken in adulterie 11. qu. Simple fornication whether a breach of this Commandement 12. qu. Spirituall fornication is not a breach of this precept 13. qu. Of the lawfulnesse and dignitie of mariage 14. qu. Of the espousals and contract of mariage with the difference and divers kinds thereof 15. qu. Of mariage consummate and the rites and orders therein to be observed 16. q. What conditions are required in lawfull mariage 17. qu. Of the ends of the institution of matrimonie 18. qu. Of the mutuall matrimoniall duties betweene man and wife 19. qu. VVhether mariage be left indifferent to all Questions upon the eighth Commandement 1. QUest Whether the stealing of men onely be forbidden in this precept 2. qu. Of the order and phrase used in this precept 3. qu. Of the generall heads of the things here prohibited 4. qu. Of Sacrilege 5. qu. Whether it bee lawfull to convert things consecrated to idolatrie to other uses sacred or prophane 6. qu. Of the sacrilege of spirituall things 7. qu. Of Simonie 8. qu. Of common theft with the divers kinds thereof 9. qu. Of the divers kinds of transactions and contracts 10. qu. Of the divers kinds of fraud and deceit used in contracts 11. qu. Of unlawfull and cosening trades 12. qu. How this precept is broken by procuring our neighbours hurt 13. qu. Of the abuse of mens goods and substance another generall transgression of this precept Questions upon the ninth Commandement 1. QUest What it is to answer a false testimonie 2. qu. Whether false testimonie in judgement be here onely forbidden 3. qu. How divers wayes a false testimonie is borne 4. qu. Who is to be counted our neighbour 5. qu. What conditions must concurre to convince one of falsehood 6. qu. Of the divers kinds of lies 7. qu. Some cases wherein the truth is not uttered and yet no lie committed 8. qu. How the truth may bee uttered and yet this Commandement broken 9. qu. Of the divers kinds of false testimonies 10. qu. Of a false testimonie in matters of religion 11. qu. Of falsehood and error in Arts. 12. qu. How falsehood is committed in judgement 13. qu. Of the danger of bearing false witnesse in judgement 14. qu. Of the detorting and wresting of words to another sense another kinde of false testimonie 15. qu. Of the violating of faith in leagues and covenants 16. qu. Whether are more grievous publike or private false witnesse bearing 17. qu. Of the divers kinds of private false testimonies 18. qu. Of a false testimonie which a man giveth of himselfe Questions upon the last Commandement 1. QUest The last precept whether two or one 2. qu. What manner of concupiscence is here forbidden and how this precept differeth from the former 3. qu. Whether involuntarie concupiscence having no consent of the will is here forbidden 4. qu. Why there is no precept to direct the inward passion of anger as of coveting 5. qu. Whether sinne properly consist in the internall or