Judgment also of Irenaeus Lib. 4. c. 30. and of Eusebius 1 Histor. c. 4. And thus may we best explicate that of Genesis 2. God blessed the Seventh day and Sanctified it which the Hebrew Masters will have to be spoken by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anticpation as if Moses should say that this Cessation of God from His work of Creation was the cause why after in the time of Moses the Celebration or Sanctification of the Seventh day was ordained But the righter interpretation is that which distinguishes the precept of keeping holy the Sabbath from the precept of resting from Labour as by the causes so also by the times And to this difference Moses himself seems to have had respect when in Duternomy to these words Observe the Sabbath day to sanctifie it he adds as the Lord thy God hath Commanded three namly long ago from the very beginning of the World as Grotius conceives or as Selden from the time when the Israelites were encamp'd in Mara a part of the Wilderness so call'd from the brackish bitterness of the Waters where the observation of the Sabbath was first instituted about forty days before that institution was renew'd in the Decalogue For he refers the first word of this Precept Remember to the first Sabbath there instituted And true it is that the first Sabbath was celebrated by the Israelites in their tenth Mansion or encamping in Alush part of the desert of Sin They came from Elim into the desert of Sin upon the Fifteenth day of the Second Month from their beginning to march Six days Manna was gathered and one the Seventh the People Sabbatized So that the first observation of the Sabbath fell upon the 22. day of the same Month which being the Second Month from their Exit out of Egypt was after named Iiar for the names of the Hebrew Months were then unborn and that 22. day of this Month answers to the 23. of May in the Julian year The Seder Olam makes this Month Hollow i. e. of but Twenty nine days not Full i. e. of Thirty days Whence in computing the feriae or Holy days of these Months there hath risen up a discrepancy of one day betwixt that Chronicon and the Talmudist's But that alternate distinction of Months as our most Excellent Chronologist Sir Iohn Marsham in Chronic. Canon pag 184. observes doth not well agree with the antick Chronology of the Hebrews How then shall we reconcile these two different opinions concerning the respect of the word Remember the one asserted by Grotius the other by Selden By granting that the Precept de observando Sabbato in commemoration of the Aegyptian Servitude was first given to the Israelites in Mara and a little after renewed at the promulgation of the Decalogue as pertinent particularly and only to them and consequently that so far Selden is in the right but that the institution of the Sabbath in grateful memory of the Worlds Creation by God wherein all Mankind were equally concern'd was as ancient as the World it self and extended to all Nations universally and therefore Grotius who seems to have consider'd this general institution and the cause of it is so far in the right too For That some knowledge and veneration of the Sabbath was by Tradition of highest antiquity derived to other Nations beside the Hebrews and remain'd among them for some ages Clemens Alexandrinus Stromat l. 5. and Eusebius in Praepar Evang. have clearly shewn as by other Testimonies so particularly by the Verses of Hesiod where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Seventh day is call'd Holy And in Iosephus Philo Theophilus and Lucan are places that manifestly attest the same long-liv'd Tradition And upon this account it was that the Primitive Christians who believ'd that by Christ all things were reduced to the same State wherein they had been constituted from the beginning Piously celebrated the Sabbath and therein held their Solemn Assemblies in which the Law was publickly read and expounded as appears from that of the Acts 15. 21. Which Custom flourished until it was antiquated by the Laodicen Synod which judged it more convenient and profitable to Christians that instead of the Law the Gospels should be upon that day read to the People assembled So Sacred in those more Pure and Pious times was the memory of the Sabbath originally instituted that Men might with glad and grateful hearts acknowledge and celebrate with Praises the Infinite Wisdom Power and Goodness of God shewn in the Creation of the Universe that they equall'd the Sanctity thereof to that of the Lord's day consecrated to the perpetual remembrance of that greatest Seal of our Faith and pledge of our hopes the Resurrection of our Redeemer from the dead Hence Balsamo most appositely said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. By the Holy Fathers the Sabbath days were held in all respects equal to the Lords days Hence also Gregorius Nyssenus calls these two days Brethren as worthy of equal Veneration and Solemnity and the Ancient Book of the Constitutions of Clement l. 7. c. 24. gives this in Precept Diem Sabbatti diem Dominicam festas habete quoniam illa Creationis altera Resurrections memoriae dicata est Nor was it from any other cause That by the most ancient Church was introduced the Custom of not fasting upon the Sabbath because it was a day of joy and gladness as appears from the Epistle of St. Ignatius ad Philippenses where he saith Si quis aut Dominicâ aut Sabbato jejunet excepto uno Sabbato is Christum occidit The same may be inferr'd from that memorable place in Tertullian advers Marcionem meminerat enim ille hoc privilegium donatum Sabbato à primordio quo dies ipse compertus est veniam jejunii dico Where we cannot but observe that this Custom is deduced from the beginning of the World From the same reason it came that Constantine the Emperor permitting to Christians the free use of their Worship at the same time forbad their being compell'd to appear before any Tribunal or Court of Judicature upon the Sabbath no less than upon the Lords day which Edict is yet extant in Eusebius These things being known are sufficient to refute those who think that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord's day was surrogated into the place of the Sabbath of which mention is no where made by Christ no where by any of the Apostles And St. Paul when Colossi 2. 16 he saith that the Christians are not to be condemned for their Sabbaths and New Moons sheweth plainly that they are free from that Law of resting from labour which liberty would signifie nothing if the Law remaining the day were changed That the Christians therefore appointed and held their Assemblies upon that day wherein their Lord had risen from the dead was not from any Precept either of God or of the Apostles but they did it by vertue of the liberty granted to them and by voluntary
whom they pleased before the Law 10. The Right of Divorce instituted by Moses 11. Polygamy permitted to the Hebrews both before and after the Law 12. The Hebrews not permitted to lie or marry with Gentiles not Proselytes 13. Eunuchs Bastards excluded from Matrimony with Israelites 14. The Right of Proselytes and Libertines 15. The Maid-Servant not permitted to Marry before she was made absolutely Free by Redemption or Manumission 16. Nor the Man-Servant until the Christians gave them jus Conjugii Article 1. Theft Interdicted among the Egyptians whose Singular Law concerning Robbery is recited 2. Theft of what kind soever forbidden also to the Sons of Noah by Law Natural and 3. By the Mosaic to the Hebrews 4. Fraudulent removing of ancient Land-marks Theft 5. Punishment of various frauds among the Egyptians 6. All fraud even in words unlawful to the Hebrews 7. The difference betwixt the Right of an Hebrew and of a Gentile as to pilfering things of small Value 8. Satisfaction for damage always to be made by the Mosaic Law and to whom 9. The Law of restoring things lost explicated 10. An unequal Price unlawful 11. Punishment of Theft Capital not from the Law of the Hebrews but from that given to the Sons of Noah 21 The Mosaic Interdict of Theft deduced from Law Natural 13. Vsury unlawful to the Hebrews among themselves lawful to the Gentiles 14. Gain from Games unlawful to an Hebrew Artic. 1. The administration of Justice by Iudges prescribed first by Natural Law after by the Mosaic 2. Courts Iuridical not constituted before Moses 3. The contrary not evident from the Traditions of the Rabbins nor from the Scripture 4. Nor from the Example of Simeon and Levi and of Iudah in the cause of Thamar 5. The Right of a Gentile in the Common-wealth of the Hebrews as to Judgments in foro Article 1. Eating of Blood Interdicted first to Noah and after to the Israelites 2. The reason of this Interdict 3. The Law against eating of any thing that died of it self and of any Member torn off from an Animal alive and the reason thereof 4. Examples of such cruelty carnage in Bacchanals Article 1. The Mosaic Law of all written Laws the most ancient 2. Moses the Wisest of all Law-givers 3. The Writers design method in the eâ—suing explication of the Decalogue 4. Why God is here call'd The Lord. 5. That the Law was given not immediately by God Himself but by an Angel in the Name of God 6. Why the Angel that pronounced the Law said I am the Lord c. 7. Why the Writer of the Law saith all these Words 8. God's peculiar Right to the Title of Supream Lord of the Israelites 9. The Preface to a Law ought to be brief and full of Authority 10. Why God in these Precept chose the number Ten. 11. Why the Law was given in the Wilderness 12. Why it is here said Thy in the singular number Article 1. Why it is here said Other Gods beside me 2. Gods distinguish'd into two Classes 3. The Celestial Luminaries the first false Gods 4. Kings and Queens deified after death the Second false Gods 5. Whence it was that Brutes came to be worship'd as Gods 6. Honor due to good Angels and what 7. Signs of honour proper to God not to be exhibited to good Angels 8. Civil Veneration of Kings not unlawful 9. Extirpation of Polytheism the principal design of this Precept 10. The Unity of God manifest by the Light of Nature Article 1. In what sense the word Idol is always used in holy Scripture 2. That Idolatry was founded upon an opinion that Images Magically consecrate were animated by Daemons and therefore vocal 3. Teraphim used chiefly for Divination 4. Teraphim how made 5. Of what Materials 6. What were the Silver Shrines of Diana of the Ephesians 7. Why graven Images of Animals were by God interdicted to the Hebrews 8. That God reserv'd to himself a right of exception to this Law from the Instances of the Cherubims and of the Brazen Serpent Erected by His Command 9. Images of the Stars also interdicted by this precept and that to prevent Polytheism 10. to admonish men That the Invisible God cannot be represented by Images 11. What Pictures fall under this interdict 12. That the Christians have not thought themselves indeterminately obliged by this Law 13. What is here signified by Adoration of Images 14. Different Opinions of Christians about honour exhibited to Saints before their Images Pictures 15. The true sense of the Word Idolatry 16. Private Men among Christians ought not to pull down Idols * 17. That God revenges Idolatry only to the third and fourth Generation and that by delivering up the Posterity of Idolaters into miserable Servitude 18. Who are properly said to hate God 19. Why God is here said to shew mercy unto Thousands 20. Who are by God call'd Pious and who Righteous Men. Article 1. Why it is here said the Name of the Lord not my Name * 2. Perjury interdicted chiefly by this Precept and 3. Threatned to be severely punish'd by God Himself 4. The Sanctity of an Oath 5. Why God threatneth to revenge Perjury by Punishments inflicted by Himself Article 1. The precept of keeping holy the Sabbath distinguish'd from the precept of resting from Labour upon the Sabbath as by the causes so also by the times 2. The different interpretations of Grotius and Selden of the word Remember reconciled 3. Testimonies of the Sabbath observ'd anciently by Gentiles also 4. Why the primitive Christians held their Assemblies upon the Sabbath day 5 The Lords day not Surrogated into the place of the Sabbath 6. why the Greeks and Latins use the word Sabbata not Sabbatum 7. Labour upon Six days of the Week not commanded but only permitted 8. Why God fixed the Sabbath upon the Seventh day 9. Why he by many words inculcated this Precept 10. Who are to be understood here by Thy Son and thy Daughter 11. Humanity of Masters towards Servants here intimated 12. Some goodness and mercy to be exercised also toward Brutes by this Precept 13. Who is here meant by The Stranger that is within thy gates * 14. Why the Stranger was by this Law obliged to abstain from Labour upon the Sabbath 15. Why God made the Universe in Six days 16. What is to be understood by His resting upon the Seventh day * 17. How the true Seventh or Sabbatical day was first made known to the Hebrews 18. The honour of the number Seven deriv'd from the Aegyptian Mathematicians 19. The Septenary number of days observ'd by Gentiles in their Feasts 20. The Number Seven of solemn respect in the Mosaic Rites in other Mysteries 21. The weekly Circle of Days deriv'd by the Aegyptian Astrologers from the Seven Planets 22. Bede's reason why in the planetary denomination of the Seven days of the week the natural order of the Planets was not observ'd 23. Why Saturn was made Lord of the Seventh day 24. The Antiquity of the planetary denomination of the Seven days and conclusion of this chapter Article 1. That this Precept was anciently observed by the Egyptians the Pythagoreans and 2. the Athenians 3. Honour and reverence given by the Egyptians even to the dead bodies of their Parents 4. Other Nations also honour'd Parents 5. Excellency and usefulness of this Law 6. The right of Mothers to honour and reverence from their Children 7. Children by this Law obliged to relieve their Parents in want 8. Longaevity the reward of filial reverence 9. The Penalty added to this Law Article 1. Murder a Crime against God Nature and Civil Laws 2. Exempts from this Law Article 1. Theft injurious to private Men and hurtful to the Public * 2. The necessity and utility of this interdict 3. Theft of a Man capital among the Hebrews Article 1. Who is here to be understood by Neighbour 2. The form of Adjuration used by the Hebrew Judges to Witnesses and to the Accused 3. False Testimony a hainous Crime 4. The Punishment of a False Witness among the Hebrews Article 1. What is here meant by Concupiscence according to the interpretation of the Hebrew Masters 2. Acts indirectly tending to the gratification of lusts interdicted by this Precept 3. As also the simple purpose to fulfil them 4. Concupiscence without effect no Sin according to the judgment of the Rabbins 5. But condemn'd by the Christians who are obliged to purity of mind 6. Not to covet any thing that belongs to another the Sum of all Moral Precepts
are in force it is most fitly to be denoted by the Title of Right Intervenient among those Nations And in fine so far as the same Caesarean Right is by some single Nations receiv'd into their Forum or Court of Judicature it is to be named the Civil Right of some Nations or their Domestick Right From this consideration of the nature various notions and differences of Right we may easily be able to distinguish betwixt those two things which many learned Writers confound using the words Right and Law promiscuously For from the Premisses it may be collected that Right consisteth in liberty of doing or not doing But Law obligeth to do or not to do and therefore Right and Law differ as Liberty and Obligation which about the same thing are inconsistent Hence we may define Natural Right to be the Liberty which every man hath of using according to his own will and pleasure his power to the conservation of his Nature and by consequence of doing all things that he shall judge to be conducive thereunto Understanding by Liberty what that word properly signifies Absence of external impediments And Natural Law to be a Precept or General Rule excogitated by reason by which every man is prohibited to do that which he shall judge to tend to his hurt harm or wrong By Nature all Wise men understand the Order Method and Oeconomy instituted and established by God from the beginning or Creation for Government and Conservation of the World All the Laws of Nature therefore are the Laws of God And that which is called Natural and Moral is also Divine Law as well because Reason which is the very Law of Nature is given by God to every man for a rule of his Actions as because the Precepts of living which are thence deriv'd are the very same that are promulged by the Divine Majesty for Laws of the Kingdom of Heaven by our most blessed Lord Iesus Christ and by the Holy Prophets and Apostles nor is there in Truth any one Branch of Natural or Moral Law which may not be plainly and fully confirm'd by the Divine Laws delivered in Holy Scripture as will soon appear to any man who shall attentively read and consider what our Master Hobbs hath with singular judgment written in the 4 th Chapter of his Book de Cive where he confirms all the Laws of Nature by comparing them singly with Divine Precepts given in the Old and New Testament Whoever therefore desires clearly to understand the Reasonableness Equity Justice and Utility of Moral Laws and the true Causes of the Obligation under which he is to observe them in order to his Felicity as well in this life as in that which is to come ought most seriously and profoundly to consider the Divine Laws or Precepts recorded in that Collection of Sacred Writings call'd the Bible Which I though of Learning inferiour to so Noble an undertaking and subject by the Nature of my Profession and Studies to various Distractions every day yet resolve with my self to attempt according to the Module of my weak understanding not for Information of Others but for my own private satisfaction CHAP. II. God's Sovereign Right to Dominion over all things in the World THat God is by highest Right Soveraign Lord and Monarch of the Universe having in himself most absolute power both of Legislation and of Iurisdiction is sufficiently manifest even from this That He is sole Author and Creator of the World and all things therein Contain'd and doth by His most wise Providence perpetually Conserve and Sustain them And that He only can relax or remit the Obligation under which His Subjects are to observe the Laws by Him given for their Regimen and to whom He pleaseth pardon the Violation of them is no less manifest from His very Supremacy So that it belongs not to the right of any Mortal Ruler either to command what God forbids or to forbid what God commands The reason is because as in Natural causes the Inferiour have no force against the efficacy of the Superior so it is in Moral also Upon which reason St. Austin seems to have fixt his most discerning Eye when teaching that the Commands of Kings and Emperors so far as they contradict any Divine Command cannot impose an Obligation to Obedience advances to his conclusion by the degrees of this Climax or Scale If the Curator commands somewhat it is not to be done if the Proconsul forbids Herein we contemn not the Power but choose to obey the Higher Again if the Proconsul bid one thing and the Emperor injoin the contrary without doubt you must give obedience to the Emperor Therefore if the Emperor exact one thing and God another what is to be done God is certainly the greater Power give us leave O Emperor to obey Him From the same reason that most wise Emperor Marcus Aurelius also said the Magistrates judge private men Princes the Magistrates and God the Princes And Seneca the Tragedian Quicquid à vobis minor extimescit Major hoc vobis Dominus minatur Omne sub regno graviore regnum est For his sense is Deum esse supra omnes summates hominum Regum timendorum in proprios greges Reges in ipsos imperium est Iovis This Monarchy of God is double Natural and Civil By the Natural is to be understood the absolute Dominion which from the Creation he hath exercis'd and at this day doth exercise over all men Naturally or by right of His Omnipotency By the Civil I understand that which in the Holy Scriptures is most frequently named The Kingdom of God and which is most properly call'd Kingdom because constituted by consent of the Hebrew Nation who by express pact or covenant chose God to be their King He promising to give them possession of the land of Canaan and they promising to obey him in all things But this Kingdom being by Divine Justice for the disobedience and many rebellions of that perverse people long since extinct they now remain in the same state of subjection with all other Nations namely under the Natural Empire of the Universal Monarch God But what is worthy our more serious remark and consideration tho the Common-wealth of the Hebrews the form of whose Government may be most properly call'd a Theocraty for the Supreme Ruler and President was not Moses but Almighty God Himself hath been so many Ages past dissolv'd yet the most excellent Positive Divine Laws principally those comprehended in the Decalogue upon which that Empire was founded have lost nothing of their Sanction and Original force but still continue Sacred and Obligatory not only to the posterity of the Hebrews but also to all the Sons of Men of what Nation soever Which the Learned Cunaeus hath de rep Hebraeor cap. 1. with singular judgment observ'd in words of this sense The Laws of other Nations inventions of humane Wit are enforced only by penalties which by time or
were bitten were ex genere Chersydrorum a kind of Water Serpents grown more venenous by heat and thirst and so truly Seraphim i. e. ardentes and exurentes and that they were not bred in the place call'd Phunon where the Brazen Serpent was Erected but brought thither vi quadam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Divine Power to punish the Contumacious people hath been amply proved by the Many-tongued Bochartus in Hierozoici parte posteriori l. 3. c. 13. to whom we owe all the knowledge we have acquired of the various kinds of Animals mentioned in the Holy Bible As for Solomon's adding the Images of Oxen and Lions to the Brazen Laver either he did it by secret intimation or suggestion from God or as Iosephus judges and other Learned Iews it was his first step toward the Idolatry to which after he arrived When we said that Graven Images of Animals were by this Law forbidden we comprehend also Images of the Caelestial Luminaries because they too have their Motions not Animal indeed but Regular and Periodick For that not the Coelestial Orbs but the Stars and Planets are moved in Caelo Liquido in the AEthereal spaces or Firmament is the most ancient Opinion of the Hebrews as the Gemara teaches at the beginning of Genesis saying Orbes fixi sed sidera mobilia And they expressed in Figure either the form of some single Planet as of the Sun Moon Saturn call'd the Star of your God Remphan or Rephan in Act. 7. 43 Lucifer Jupiter c. or some whole Constellation made up of many Stars and by men fancied to resemble a Man or brute Animal or Serpent or other Living Creature Wherefore Images of this kind also fall under the interdiction of this Law It appears nevertheless that the Images and Figures here interdicted are in the number of things in their own Nature neither good nor evil but indifferent and consequently not unlawful and which are prohibited only for caution of some Evil that may arise from the abuse of them And that very many things interdicted in the Mosaic Law are indeed by their own nature or per se 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indifferent but directly opposed by God to the Institutes of the AEgyptians Phoenicians Arabians to the end that the Hebrews might be kept the more remote from Polytheism or the Worship of many Gods is prudently observ'd by Maimonides But besides this Caution there is another excellent use of this interdict of Images viz. to admonish men that God is most remote from our sight and other senses The Invisible God is not to be Worshiped by Images Symbols or Representations Ye saw not saith Moses any similitude in the day wherein the Lord spake unto you in Horeb out of the midst of the fire lest perhaps being deceived ye might make to your selves any graven Image And Seneca Nat. Quaest. 8. 30. could say of God Effugit oculos cogitatione visendus est Also Antiphanes the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. God is not seen by Eyes He is like to no man whence no man can know him by an Effigies And that this was the reason of this Law is intimated both by Philo when de-Legatione he said Eum qui inaspicuus est in simulacro aut fictili opere ostendere nefas and by Diodorus Siculus when he said of Moses Imaginem statuit nullam quòd non crederet Deum homini esse similem And by Tacitus Iudaei mente solâ unumque numen intelligunt Prophanos qui Deûm imagines mortalibus materiis in speciem hominum effingunt For the same reason Halicarnensis and Plutarch Affirm That Numa caus'd all Images to be remov'd out of the Roman Roman Temples Quod non sanctum ratus assimulare meliora pejoribus neque ad Deum accedi aliter posse quà m cogitatu And Varro hath left upon Record That the Romans for more than One hundred and seventy Years from the building of their City Worshipped the Gods sine simulacro adding that if that wise Custom had been continued to his days the Gods would have been observed more Religiously and alledging the Example of the Jewish Nation to attest that his Sentence and at length concluding That they who first set up Images of Gods for the People took away fear from their Cities and put Error in the place of it What therefore shall we say of Pictures or Forms of Animals made in flats or cut in hollows are they also by this Precept forbidden or not Certainly this place cannot be interpreted to condemn them That not all Pictures were Prohibited may with good reason and assurance too be inferr'd from the Ensigns of the Hebrews bearing a Man a Lyon a Bull an Eagle c. Some Pictures are indeed forbidden but in other places namely all those which Idolaters used in their Superstitious and detestable Worship Levit. 26. 1. To which may be adjoyn'd the Figures cut or engraven upon Metals and believ'd to be of Power after their Consecration with certain Magical Words and Ceremonies to defend Men and Cities from Invasion of Enemies Scorpions Lyons Serpents and other hurtful Animals commemorated copiously by Maimonides Ductor Dubitant part 3. cap. 37. Which Opinion the Graecians following call'd such Magical Figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfect Works whence comes the corrupt word of the Arabians Talisman signifying the same thing Others call them as we have before hinted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principles or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Traditions of Elements Of these frequent Examples occur in the Constantinopolitan History in the posthume Works of Scaliger in Gaffarel and in our Mr. Gregories opuscula That we may come now to the Christians they have believ'd themselves to be oblig'd neither by other Laws of the Hebrews indeterminately nor by that of having no Graven Images of living Creatures For such Images and Statues both of Emperors and of private Men renowned for Learning and Wisdom have been in most Cities extant among them and are so at this day without danger of Idolatry and therefore without offence And as for Figures painted or engraven since these were not without difference interdicted even to the Hebrews they have used them more freely as the Figure of a Shepherd in a Cup or Chalice mention'd in Tertullian assures us Nay they abstain'd not from the Figure of our Saviour Christ after the Emperors became Christians witness these Three ancient Verses written by Prudentius Christus purpureum gemmanti textus in auro Signabat labarum clypeorum insignia Christus Scripserat ardebat summis crux addita crist is Christs Figure of bright Gold on Purple born Did the Imperial standard long adorn Drawn upon shields for Arms his picture stood And on their crests was rais'd a Cross of Blood The same excellent Poet in passione Cassiani hath transmitted to Posterity that in the Monuments of Martyrs was express'd in Figures the manner of their Martyrdom and what they had
consent among themselves And to violate such Consent after it hath passed into a Custom is not the part of men living in Society But this Custom obliged not to rest from labour farther than was necessary to the holding their Assemblies Having thus briefly shewn the difference betwixt the Precept instituting a Sabbath in memory of the Creation which was from the beginning given to Adam and his whole Posterity and the Precept given particularly to the Hebrews both in Marah and soon after at the promulgation of the Decalogue whereby they were obliged to celebrate the Sabbath by resting from dayly labours in remembrance of their redemption from the Aegyptian servitude and assigned to each its proper cause and time it will not perhaps be impertinent if we subjoin a line or two concerning the Word Sabbata here used in the plural number This Word among the Greeks is listed in the Catalogue of those which tho' pronounced in the number of Multitude are yet notwithstanding often contented with the signification of Unity And so is it often found in the Greek Pentateuch so also in Mat. 12. 1 5 10 11 12. and c. 28. 1. in Mark 1. 21. and 2. 23 24. in Luke 4. 16. On the contrary St. Iohn every where speaks it in the singular as do also the Greek Interpreters of the other books extra Pentateuchum The Latines often exprest it as here in the plural So Horace Sunt hâ—die tricesima Sabbata and Iuvenal Quidam sortiti metuentem Sabbata Patrem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Six days shalt thou work and do all thy works Here now begins that Constitution which is not common to all Mankind but proper to the Hebrews And what is here spoken in the Imperative and in the Future which is often taken from the Imperative hath not the force of a Command but the sense only of suffering or permitting For lest the Modes might be too much multiplyed it hath seem'd good to almost all Nations to express the sense of Permitting as also of Praying with the same sound with which they express the sense of Commanding as for Example sequere Italian ventis in Virgil and ubi nos laverimus si voles lavato in Terence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vre haec cremaque membra in an old Greek Tragedy By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here are signified all sorts of Work by Cicero de ligibus l. 2. call'd famula opera Ferii jurgia amovento eaque in famulis operibus patratis habento and by Tertullian Humana opera quotidiana whatsoever men commonly do in their ordinary vocations or daily business 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But on the Seventh day is the Sabbath of the Lord thy God The Seventh day is Dedicated to God from the beginning And wisely do Maimonides and other Hebrew Masters distinguish the Cause why rest or quiet was commanded from the cause why it was commanded upon this Day The former cause is exprest in Deuteronomy plainly to be because the Israelites lately freed from the Aegyptian slavery by Divine help ought to remember and consider how hard and grievous Servitude is and therefore to treat their Servants and others subject to their Command with humanity and clemency as Dido in Virgil Non ignara mali miseries succurrere disco The latter is declar'd in this place where it is signifi'd that when any day might have been taken for rest or vacation for Labour this was chosen by God because from the beginning it had been dedicated to joy and the grateful commemoration of the Worlds Creation by Him and because upon the same day God had finish'd all things and ceas'd from Creating whence the Seventh day deriv'd the Name Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not do every work therein God by many Words inculcates this Precept concerning the Sabbath that by the perpetual observation thereof might be impressed upon the minds of all a firm knowledge that this World was not from Eternity but made by God which is a strong inducement to the Veneration of the Omnipotent Creator as on the contrary the belief of the Worlds Eternity is the way to Impiety and down-right Atheism 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Son and thy Daughter He understands those who by reason of their Minority have not yet attain'd to knowledge of the Law whom their Parents ought to restrain from working upon the Sabbath For they that are of more advanced Age and understanding are by the Law bound for themselves as likewise in the Law of Circumcision 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Man-servant and thy Maid-servant This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a kind and courteous way of speaking much used by the Greeks to their Servants and in imitation of them by the Latins who with like softness and humanity call'd their Men-servants Pueros as hath been of old noted by Servius upon that of Virgil Claudite jam rivos pueri Hence the names of Ancient Men-servants Marcipor Quintipor c. So Epicurus call'd his Servants Friends as Seneca Epist. 107. observes who in imitation of him saith of them Epist. 47. Servi sunt imò homines Servi sunt imo contubernales Servi sunt imò humiles amici Servi sunt imò conservi si cogitaveris tantundem in utrosque licere fortunae Than which he could have said nothing more becoming his great prudence and erudition Hence also were Masters call'd Patres-familias and Mistrisses Matres-familias that by the very Name they might be admonished of humanity And this Precept obligeth Masters not only not to injoyn labours to their Servants of either Sex but not to suffer them to work upon the Sabbath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Ox and thy Ass and every Beast of thine Observable here is the great Clemency of God who by this Law requires some goodness and mercy to be exercised even to brute Animals that he might remove Men the farther from cruelty toward each other and to confirm this mild Precept the like is given in Deuteron 5. 4. The same reason is urged by Porphyry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Abstinence from eating of the flesh of Animals Hence also was the slaughter of a Plowing Ox prohibited by a Law common to the Phrygians Cyprians Atticks Peloponesians and Romans as we find Recorded by Varro Pliny Columella Porphyry Aelian Vegetius and others The Athenians made a Decree that a Mule should be fed at the Publick Cost which worn out by Labour and Age used to accompany other Mules drawing burdens and banished a Boy for putting out the Eyes of little Birds taking it for a sign of a mischievous and cruel disposition in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are besides Oxen Asses and Mules which also were used to the Yoke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beasts as well Dogs as other quadrupeds But these words are by the Greek Interpreters Translated hither from Deuteron 5. for in the Hebrew is found only one general Name signifying all mute Animals
whatsoever which the Greeks render sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beasts sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Four-footed Living Creatures and sometimes from the sense of the place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wild Beasts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the stranger that is within thy Gates Of Proselytes there are as we have often hinted in the former part of this disquisition two sorts some who subjected themselves to the whole Mosaic Law that they might be participant of the right of Marriages and Honours among the Holy People others who though of forreign blood were notwithstanding permitted to dwell among the Hebrews so long as they Worshipped one God and observ'd the perpetual and common Laws of all Nations together with the additional Laws interdicting incestuous Copulation and eating of Blood of both which we have spoken profess'dly in the Precepts of the Sons of Noah Now it is of this latter kind of Proselytes as Abenesdras noteth that the Precept here speaks such as had not admitted the Seal of Circumcision and whom St. Luke Act. 17. 4. rightly enough calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devout Greeks because the Hebrews used to call all Gentiles Greeks Here it may be inquir'd Why such a stranger or Proselyte though not oblig'd by other Laws of Moses as appears from Deuter. 4. 2. was yet bound to keep this of resting from Labours upon the Sabbath The reason is this if while the Hebrews rested strangers had been permitted promiscuously to work and dispatch their businesses they would have diverted the stream of gain and profit from the Natives which was repugnant to Justice and Equity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to the Latines Incola a Sojourner one that fixeth his Seat in a Soil not Native to him Thus in the Gospel of St. Luke 24. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art a Peregrine or Stranger 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in Six days the Lord made Heaven and Earth and the Sea and all things that are in them A brief description of the Universe as in Acts. 4. 24. At first the Earth was rude and without Form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mud to the Phaenicians intermixt and overwhelm'd with waters which is call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the abyss or bottomless Gulph Of these God made the Earth dry Land gather'd together the Seas and distinguish'd the Air into two Parts the Superior or Aetherial wherein he placed the Stars and the Inferiour which surrounds the Terraqueous Globe then to this lower Air to the Earth and to the Waters he added their proper Animals and particularly to the Earth he affix'd Herbs Trees c. and in fine He made Man And all in Six days though He could have made them in one Moment that He might by His Example teach Men to act with counsel and deliberation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to hasten slowly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And he rested upon the Seventh day The sense is taken from Genes 2. 2. By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 requievit is signified not that God was weary with working whereof the Divine Nature is incapable but that He ceas'd from Creating or put an end to all His Works converting Himself to the survey and contemplation of the most beautiful World He had newly rais'd and made out of Nothing as Philo excellently observes From Gods Example the Hebrews also were commanded to devote this day to pious Contemplation and the learning and commemorating Sacred things Of which pious Custom there remains an ancient Testimony in 2 Kings 4. 23. and the number Seven was call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more anciently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Worshipping Concerning this Seventh day by Philo Lib. de vita Mosis call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Worlds Birth day various are the Opinions of the Iewish Masters Some think that the Septenary period of days was first Instituted by Adam and began from the six days of the Creation Others affirm That Seth found out the way of computing the flux of time by Weeks Months and Years But however disputable this Question be highly probable it is That Philo hit the white of Truth when he observ'd that the true Seventh or Sabbatical Day came first to be known to the Hebrews from the Miraculous cessation of Manna to rain upon that Day whence 't was easie for them to understand what day in the weekly Circle of Seven Days ought to be reckon'd the Seventh from the Creation which was altogether unknown to them before The same most Learned and wise Iew treating 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Making of the World and of the Number Seven saith That this Number hath been held of singular honour by the more Illustrious of the Greeks and Barbarians who were versed in Mathematick Studies And certainly the Aegyptians were the most Ancient Masters of the Mathematicks by whom both Pythagoras and Plato being taught have very subtilly Philosophiz'd concerning the power and dignity of the Septenary Number in general which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Number saith A. Gellius from old Varro makes in Heaven the Septentriones or Charle's wain and lesser Constellation of the same Name also the Pleiades and the Seven Planets Nor doth the Zodiac want Characters of that noble Number For in the seventh sign is made the Solstice from Winter or the shortest Day in the year and again from the Summer Solstice in the seventh Sign is made the Winter Solstice Both Equinoxes are confin'd to a Seventh Sign Whence in the Sacred Rites of Osiris a little before the Winter Solstice Plutarch tells us in Iside pag. 372. the Aegyptians used to lead a Cow Seven times about the Temple because the Course of the Sun from Solstice to Solstice is finish'd in the Seventh Month. And they affirm That all the great dangers of the Life and Fortunes of Men which the Chaldeans call Climactericks happen in Septenaries of which abstruse Argument Clemens Alexandrinus Stromat l. 6. pag. 685. and Macrobius in Somn. Scipionis have written copiously and with no less assurance than if they had certainly known that there are such Climacterical Mutations of human Life In Sacred things also in Purifications Invocations and other religious Rites the Septenary Number hath been esteem'd of singular vertue and solemn observation Whence Apuleius describing the manner and ceremonies of his preparation for the Worship of Isis Metamorphos l. 9. Initio saith Me purificandi studio marino lavacro trado septies submerso fluctibus capite quòd eum numerum praecipuè Religioni aptissimum divinus ille Pythagoras prodidit And Virgil Aeneid 6. vers 645. testifies that invocations also were to be Seven times repeated Longâ cum veste Sacerdos Obloquitur numeris Septem discrimina vocum Of the Septenary Number of Days they observe That the monthly Course of the Moon is performed in four times Seven i. e. in Twenty eight days that the Birth of
Infants depends very much upon the power of this Number and they observe the first Seven days the Fourth week and the Seventh as A. Gellius And from the Scholiast upon Aristophanes we learn in Plut. p. 107. that by the Athenians some certain days of every Month besides other Feasts or Holy-days were Consecrated to some Gods particularly as the New-moon and the Seventh to Apollo The Fourth to Mercury the Eighth to Theseus The same was long before taught by Hesiod in this distich Primùm prima quarta septima dies sacra est Hâc enim Apollinem auri-ensem genuit Latona In the Mosaic Rites also the Septenary Number is solemnly respected In the Consecration of the Altar Oyl is Seven times sprinkled upon it in Seven days the Consecration of Priests is Consummated in the Expiation of Sin committed through ignorance the blood of the Bullock is sprinkled by the Priest Seven times before the Mercy-seat Levit. 16. 15. A woman that hath brough forth a Male Child is unclean Seven days She that hath brought forth a Female is unclean twice Seven A man unclean by touching a dead Corpse is expiated upon the Seventh day In the purification of a Leprous Man Seven aspersions and Seven days are Ordain'd and accordingly Naaman wash'd himself Seven times in Iordan Iob offer'd for his friends Seven Bulls and as many Rams Balaam built Seven Altars and prepared Seven Bullocks and Seven Rams Seven Priests sounding Trumpets went Seven times round about Iericho and on the Seventh day the Walls thereof fell down Just so many Priests sounded with Trumpets before the Ark and an equal number of Bulls and Rams were offer'd in Sacrifice Ezechias also offer'd Seven Bulls Seven Rams Seven Lambs and Seven Hee-goats 2 Chron. 29. 21. In Ezechiel 39. 9. Arms and Weapons are commanded to be burnt with fire Seven years and the Land purged in Seven months and Chapt. 43. 25. the Altar is in Seven days expiated Daniel numbers the times by Hebdomadas In the Apocalyps the Book is seal'd with Seven Seals the Lamb hath Seven horns Seven Eyes which are the Seven spirits of God and to the Seven Angels are given Seven Trumpets and Seven Phials In a Word in Mysteries this Number as the most perfect hath always been preferr'd to all other But the most celebrated and to our present enquiry the most pertinent is the Septenary Cycle or round of days or the Seventh day in the weekly periods of days perpetually recurrent such as is the Sabbath of the Iews The Aegyptians the most ancient computers of times are reported by Authors of good Credit to have deriv'd the weekly Circle of days from the number of the Planets and to have propagated that account of time together with their Astrological Discipline For Herodotus recounting the noble Inventions of that mighty Nation saith in Lib. 2. c. 82. Alia etiam ab Egyptiis inventa sunt quis Mensis quis Dies cujusque sit Deorum quo quis die genitus qualia sortietur quam mortem obiet qualis existet Quibus rebus usi sunt ii qui è Graecis in poesi versabantur Where Dies Deorum are the days of the Week denominate from the VII Planets for in the Genethliac Art of the Egyptians they obtain the name of Gods and every Planet hath his peculiar Holy-day assign'd to him and therefore Dio Cassius the Greek Historian lib. 36. pag. 37. said truly Quòd verò dies assignantur Septem Planetis id certè inventum est Egyptiorum But in the denomination of the Seven days they have not observed the order of the Planets that is in the series of the coelestial Orbs. Whereof various Writers have excogitated various causes Of all these the reason given by our Venerable Bede seems to be the most simple and therefore the best The Gentiles saith he de Tempor ratione cap. 6. though that they by good right consecrated the first day to the Sun because it is the greatest Luminary the second to the Moon because it is the second Luminary Then by an ordinate alternation they made the first Planet from the Sun Mars president of the third day the first from the Moon Mercury Lord of the fourth the second from the Sun Iupiter ruler of the fifth the Second from the Moon Venus Lady of the sixth and the third from the Sun Saturn governour of the Seventh Now because this Saturn was by Astrologers imagined to be a sad ill-natur'd and malignant planet therefore the Seventh day in which he ruled hath been accounted a black and unlucky day forsooth and unfit for business and the performing of any work and so set apart for leisure and rest Nor have Orpheus and Hesiod doubted to propagate this precarious and superstitious Doctrine To which Tacitus writing of the Jews seems to have respect in these lines Septimo die otium placuisse ferunt quia is finem Laborum tulerit Alii honorem eum Saturno haberi seu quòd è septem sideribus queis mortales reguntur altissimo orbe praecipuâ potentiâ stella Saturni feratur ac pleraque coelestium vim suam cursum per septenos numeros conficiant But whatever was the reason that induced the Egyptians to assign the Seventh day to Saturn we have none to doubt but that this Planetary denomination of the days though not received into use by the Grecians till many Ages after is originally of remotest antiquity equal to that of Astrology it self and to the age of Mercury the first who taught the Egyptians the art of computing the year and times For beside the auctority of Herodotus and Dio Cassius above-cited we have that of Plato also who in Phaedro introduces Socrates speaking of the Egyptian Theuth i. e. Mercury these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is That he first invented numbers and computation and Geometry and Astronomy and the Games of Cockle-blanck and Dice Nor are there wanting some of the Rabbins themselves who have granted that this denomination of the days was in use among the Gentiles before the Decalogue was given And Chaeremon in Porphyry de Abstinentia affirms that the Egyptian Priests in their purifications observ'd the Seventh days We may therefore acquiesce in this persuasion that the weekly Cycle of days was taken from Mathematick discipline and from the most secret treasury of Egyptian Antiquity but that the sacred observation of every Seventh day and the Feast of the Hebdomadical Sabbath constituted by this Mosaic Law in memory of the Egyptian servitude was now first receiv'd into the Religion of the Hebrews as also that this their Sabbath was by the miracle of Manna ceasing to rain down upon that day fixt upon the true Seventh day from the Creation which God had from the beginning sanctified Nor is it to be doubted but that this Precept of keeping holy the Sabbath day was peculiar to the Israelites For God himself was pleased to say Exod.
31. 13. it is a Sign betwixt me and you in your Generations that ye may know that I am the Lord who sanctifie you Ye shall therefore keep the Sabbath for to you it is holy Nor will the Masters allow it to have pertained to the Gentiles Some exempt even Proselytes of the House from the obligation of this Precept but how that exemption can be brought to consist with those words of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the stranger that is within thy Gates I see not CHAP. VI. The Fifth Precept explicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Honour thy Father and thy Mother c. THat this Precept among those that are as it were imprinted upon the mind of man by Nature and Legible by the light of right reason not the least was first given to the Israelites in Marah we have the Authority of the Babylonian Gemara where in titulo Sanhedrin cap. 7. sect 5. we read Decem praecepta acceperunt Israelitae in Mara Septem quae Noachidarum fuere jam vero adjecta sunt Iudicia Sabbatum parentum honos That it obtain'd among the Egyptians also and was by them placed next after the Precept of divine Worship is evident from the funeral Apology used among them wherein the Libitinarius personating the defunct saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is I have ever honour'd those who begat my body And that the same was taught also in the School of Pythagoras who learned all his Doctrines from the Egyptian Priests is equally manifest from the Golden Verses where immediately after the precept of Worshipping the Godsfollows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and honour thy Parents But long before the days of Pythagoras was this Law placed in the Temple of Ceres Eleusinia if we may confide in the testimony of Porphyry who from Hermippus in De Abstinentia p. 1. and 399. saith as St. Ierom hath translated the place Iovinian l. 2. p. 528. Xenocrates Philosophus de Triptolemi legibus apud Athenienses tria tantum praecepta in templo Eleusinae residere scribit honorandos Parentes venerandos Deos carnibus non vescendum And Socrates in Xenophon Memorabil l. 2. p. 743. saith Civitas ingratitudinis alterius rotionem non habet neque datur actio in eam verùm si quis Parentes non honorârit actio adversùs eum scribitur Magistratum capessere non permittitur For in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inquisition made into the manners and life of those who were to be admitted to Magistracy they were interrogated first if they were descended for three generations at least on both sides from Athenian Citizens and Secondly if they had duely honor'd their Parents Because he that is impious toward his Parents cannot be judged pious toward his Country Nor toward God neither saith Menander in this distick Qui patrem incilat voce maledicit patri At in hoc se parat at ipsi maledicat Deo To return to the Egyptians doubtless the Sons among them shew'd all Signs of filial respect and honour to their Fathers while they lived since they piously venerated them even after their decease and paid a kind of religious reverence to their dead bodies to that end preserv'd by precious Embalmments as if death could not cancel their bonds of gratitude nor fate extinguish their Sentiments of natural piety Whence that honourable testimony given of them by the Prince of Antiquaries Diodorus the Sicilian lib. 1. pag. 58. Sanctissimè receptum est inter Egyptios ut appareant Parentes aut Majores ad eternam habitationem translatos impensius honorasse Whereto he adds that it was Lawful for them in case of necessity to pawn the dead bodies of their Parents but those who redeem'd them not were punish'd with highest infamy and contempt during life and after death with privation of Sepulture Nor were the Egyptians the only Nation that taught and urged obedience and honor to Parents from the dictates of Nature For the grave Plutarch de Philadelphia saith Omnes dicunt atque canunt primum ac praecipuum honorem post Deos Parentibus destinasse Naturam Naturae legem Nor is there is the whole World any People so Barbarous and Savage but by mere natural instinct they understand that honour and reverence are due to Parents Wisely therefore did Philo Iudaeus account this Precept now confirmed at the promulgation of the Decalogue the last of the first Table and placed in confinio utriusque His reason this Natura Parentum videtur esse confinium immortalis mortalis essentiae Immortal because a Father by begetting resembles God the Genitor of all things and in the violation of it he puts the highest inhumanity most detestable to God and man feritatis primas ferunt qui Parentes negligunt And in truth this Law is the cement of human society For he that loves and reveres his Parents will requite their care with good education of his Children love his Brethren and Sisters as branches of the same Stock with himself cherish and assist all his kindred as descendent from the same progenitors whence flows that whole Series of consanguinity and natural relation and whence was the most ancient Original of Nations Cities and Towns when Tribes and numerous Families conjoyn'd themselves into Societies under the Government of their Heads After this when men conven'd from many places they began by common consent to constitute Kings and Governours by the example of Parents to whom the ancients therefore gave the most proper and obliging name of Fathers For which reason in the Roman Laws and in those of other nations the crime of Majesty which we call High Treason is put before all other crimes as most pernicious to the peace and safety of the Common-wealth and for the same reason is this Precept of Honouring Parents put before the rest that respect human society Here God hath been pleased to name and certainly as He is the Author of Nature and maker of all Children in the Mothers Womb so is He the most equal Judge the Mother as well as the Father Whereas the Laws of this kind made by Men provide almost for Fathers only as the Persian Law commemorated by Aristotle and the Roman described in the Digests and Institutions mentioned first by Epictetus then by Simplicius and Philo de legatione And though in collisu the right of the Father be the better by reason of the prevalency of his Sex for which God gave the Husband dominion over the Wife yet certainly obedience and reverence which are here signified by the word Honour are from Children due to both In the same word is comprehended also the duty of Thankfulness and a grateful requital as much as in Children lyeth for indeed a full requital can never be made to Parents for the great blessing of existence and life given by them to Children as both Aristotle and Philo have observ'd quomodo enim ab aliquibus genitus eos
vicissim generare possit And as God was pleased for mans imitation to impress upon mute Animals visible characters of almost all virtues of justice clemency chastity fidelity friendship c. not of all in all but of each in particular species so hath He given for an example of filial love and piety to men the Storks which sustain and nourish their Parents when they are grown old and weak For this also is comprehended in the first word of this Precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Honour which in its chief sense signifies to nourish as appears from the 1 Timothy 5. 3. Honour Widows that are Widows indeed i. e. relieve their wants and contribute to their maintenance And so the Hebrews interpret that text in Numbers 22. 17. I will promote thee unto very great honour So Cicero Officior 1. treating of duties to Kindred and near relations saith Necessaria praesidia vitae debentur his maxime And Hierocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. We shall highly honour Parents if we most readily serve them with the Ministry of our body and the help of mony Here I cannot but take notice of a strange distinction made betwixt Sons and Daughters by the Egyptians in their Law of nourishing Parents labouring of old age or poverty and recorded by Herodotus l. 2. 35. Nulla est necessitas filiis alendi parentes nolentibus sed filiabus summa etiamsi nolint Sons are under no necessity to feed and sustain their Parents against their own will but Daughters are most strictly bound to nourish them though against their will An odd Law this to impose the burden upon the weaker Sex and exempt the stronger and the more admirable to me because no reason is added to it by Herodotus nor can I fix my conjecture upon any that is probable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it may be well with thee This is here added out of Deuteronomy for explication sake or perhaps ascribed on the margin from that place in Epist. to the Ephesians 6. 1. 3. many such additional clauses being found in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That thou mayst live long Here Abenesdras noteth that God is wont when He forbids any thing to annex the penalty where He commands the reward as in this place But St. Paul in the just now cited place to the Ephesians noteth this more that this is the first Commandment with promise The Law in direct words promiseth only temporal felicity as St. Ierom observes l. 2. Commentar in Epist. ad Galat. 1. Dialog contra Pelagium and St. Austin de Civit. Dei l. 10. cap. 15. And of temporal felicity the principal part is long life Which is generally promis'd to those that keep the Law as in Levit. 18. 5. and 25. 18. and in Deuter. 6. 17. 18. and in Ezech. 20. 11. some expound the Hebrew words That they may prolong thy days namely thy Parents by their favour and prayers to God But I fear lest this interpretation be too Subtile and adhere rather to the Seventy and other Interpreters who take the Hebrew word though of an active form in a passive sense viz. That thy days may be prolonged To Absolom violating this precept his days were cut off or shortned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon the Earth or in the Land Life in exile is not life but a long death Therefore God promiseth to obsequious and dutiful Children a long life and that too at home in their own Country And Ezechiel enumerating the causes of deserved exile puts the contempt of Parents in the head of the Catologue chap. 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good Land This also hath been added from Deut. 8. 7. but deservedly For that Land was in those days truly good and singularly fertil abounding with Milk Honey and Corn and other Fruits and the only Land that produced Balsam which it continued to do in good plenty down to the days of Pliny who therefore praised it and doth even at this time though in less quantity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which the Lord thy God will give thee The present for the future as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will come Matth. 3. 2. It must be something great and highly estimable that God confers as a donative upon the posterity of those whom he loved above all others and to whom he promised to give it But as God promises great blessings to those that observe this Precept so on the contrary He threatneth grievous punishment to those that contemn and revile their Parents namely death by decree of the Judge if the matter be by sufficient testimonies prov'd against them Exod. 21. 15. 17. and if the matter be not brought to publick notice divine wrath Deut. 27. 16. than which nothing is more dreadful and from which Good Lord deliver us CHAP. VII The Sixth Precept explicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not commit Adultery IN the Hebrew this Precept is placed next after that against Murder and the Greek Copies also now keep the same order in the rehersal of the Decalogue in Deuteronomy But lest any should think this transposition of these two Precepts a thing recent I must observe that Philo in his time read them as we now do and that he gives this reason for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that among unjust facts Adultery is the greatest And again after he hath with admirable eloquence described the many evil consequents of this crime he saith Meritò Deo hominibus exosa res adulterium inter crimina ordinem ducit meaning the crimes that are injurious to men Nor did the ancient Christians read them otherwise following the Greek Codes as appears from Tertullian de pudicitia who saith Eo amplius praemittens Non maechaberis adjungit non occides Oneravit utique maechiam quam homicidio anteponit c. Wherefore whenever the Ancients bring in these Precepts in another order they bring them out of Deuteronomy not out of this place of Exodus Let us then since we may do so without injury to the diligence of the Masorets follow the Greek Edition which we have taken into our hands and which may be defended not only by its antiquity but also by this probable reason That many of the Hebrew Women preferr'd Chastity to life and that in the judgment of Aristotle the crimes that proceed from the desire of pleasure are more hainous than those that come from anger Abenesdras thinks that by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath committed Adultery all unlawful Venery and simple Fornication is signified but we find that among the Hebrews that word is every-where taken only in the sense of Adultery and so translated in this and other places by the Greek Latin and other Interpreters True it is indeed that in the Mosaic Law there is an interdict that there should be no Whores in the People of Israel and that Incests and Marriages with strange Women that worshipped false Gods