not bid onely to hate our fathers and mothers c. but even our owne life and soule also Nihil est homini anima sua conjunctius tamen nisi etiam hanc oderis c. Nothing is neerer to a man than his owne soule yet if thou doest not hate this also for Christ thou shalt not be rewarded as one that loveth him Homil. 36. in Mat. QUEST XII How farre children are bound to obey their parents NOw then it is evident how farre our duty is extended to our parents 1. Though they bee froward and perverse and endued neither with vertue nor wisdome or any other good qualities yet they must be reverenced and relieved as our parents and the reason thereof is that conjunction whereby they are joyned unto us by nature Hanc conjunctionem alia attributa non tollant This conjunction cannot be taken away by any other attributes but seeing by Gods providence they are our earthly parents and so instruments of our outward life wee must honour them as herein obeying the will and pleasure of God and submitting our selves to his providence Simler 2. But wee must so farre obey them as that wee disobey not God our heavenly father and so the Apostle doth limite our duty and obedience to our parents Children obey your parents in the Lord Ephes. 6.1 So Chrysostome Si habes patrem infidelem obsequere ei c. If thou hast an unbeleeving father obey him but if he would draw thee into the same pit of infidelity wherein hee is plus dilige Deum quâ—m patrem quia pater non est animae then love God more than thy father for he is not the father of thy soule but of the flesh therefore render unto every one that which belongeth unto him Carnalibus patribus praebete carnis obsequtum c. Unto carnall fathers yeeld carnall and outward obedience but unto the father of spirits reserve animae sanctitatem the holinesse and freedome of the soule Homil. 26. in Matth. Our duty then unto God being alwayes excepted in all other things wee must obey our earthly parents though they be evill and wicked for officium à personis discernendum c. the office and calling must be discerned from the persons wee may hate their vices and yet because of Gods ordinance honour their calling Vrsinus QUEST XIII At what age it is most convenient for men to marry to get children TOstatus here hath a politicke and wise consideration that because children are to honour their parents not only in giving them outward reverence but in helping and relieving them in their old age when as the aged parents cannot provide for themselves that parents should neither marry too soone nor yet stay too long but beget children in the middle and strength of their age as Aristotle would have men to take them wives about 37. yeeres of age lib. 7. politic c. 15. For if they should marry at 14. or 15. yeeres they themselves being yet but young and wanting experience are scarce able to provide for themselves much lesse for their children and for the same reason if they should deferre their marriage till their old age as to 65. yeeres or thereabout neither they growing impotent by their age can discharge the part of fathers in the education of their children and their children cannot bee of any growth in time to succour and relieve their aged parents But if they take the middle age of their strength both these inconveniences will be prevented for both they shall be sufficient for strength of body and mind to take care for their children and they also will bee attained to perfect growth and strength to helpe their parents in their age Tostat. qu. 17. QUEST XIV Whether the reciprocall duty also of parents toward their children be not here commanded AS children are here commanded to honour their parents so the reciprocall duty of parents is required toward their children for although expresse mention be made onely of honour to be given to parents and superiours yet the other also is included for seeing God tribuit eis nomen etiam tribuit eis rem doth give them the name of parents he doth also give them the thing and if he would have them reverenced with due honour his meaning is also they should doe things worthy of honour Vrsin Neque enim veri sunt parentes qui labores negligunt For they are not true parents indeed which doe neglect their children Basting And seeing the Scripture doth in many places urge and prescribe the duty and care of parents in bringing up their children this morall duty should altogether be omitted and so the Law of God should not be perfect if it were not comprehended in this precept Calv. QUEST XV. Wherein the duty of parents consisteth toward their children THe care then of fathers toward their children consisteth in these three things in their education in providing all things necessary for their maintenance and life in their instruction and institution and in due and moderate correction and castigation S. Paul toucheth all these three together thus writing Ephes. 6.4 Yee fathers provoke not your children to wrath then he saith but bring them up and further in instruction and information of the Lord. For provision and sustentation the Apostle saith If any provide not for his owne and namely for them of his houshold he denieth the faith and is worse than an Infidel 1. Tim. 5.8 that is herein he commeth short of the example of many Infidels who were kinde and naturall to their children For instruction and institution Moses saith thou shalt rehearse them continually to thy children Deut. 6.7 And the Wise-man saith Teach a childe in the trade of his way and when hee is old he will not depart from it Prov. 22.9 Concerning due correction and chastisement the Wise-man also saith Withhold not correction from the childe if thou smite him with the rod he shall not dye thou shalt smite him with the rod and shalt deliver his soule from hell Prov. 23.13 14. And this was the overthrow of Eli his house because hee did not reprove his children with a fatherly severity according to the quality and merit of their sinne Basting QUEST XVI Whether all the duties of mercy and charity are commanded in this precept LYranus and Tostatus consenting with him as he seldome useth to doe will have by the name of fathers here understood all men that are in need and necessity whom we are bound to succour as Augustine saith Pasce fame morientem quod si non poteris occidisti Feed him that is ready to be famished if thou doest not feed him thou hast killed him And Tostatus by honour here understandeth all the workes of mercy and charity and generally all good workes which a man is bound to doe nam mala opera qua vitare tenemur c. for the evill workes which we are bound to shun belong unto the other Commandements following Tostat. qu. 19. Contra. 1.
If it be the Prince himselfe and chiefe Magistrate which enjoyneth any thing unjust and unlawfull it must be considered of what nature and kinde it is that is commanded 1. If it be against piety and our duty toward God we must rather submit our selves to the punishment than yeeld unto the Commandement and so obey rather God than man as the three children did rather chuse to endure the flaming fire than to worship the Idoll which was set up and Daniel resolved rather to be cast into the Lions den than to be barred from making his prayer unto his God 2. If the things commanded concerne our temporall state as in grievous impositions taxes payments no resistance at all is to be used but such burdens must be endured with patience untill by good meanes as first prayer unto God and then making their moane unto their Governours they may bee eased So the people of God did submit themselves to such payments as their land was taxed at by their hard Lords as the people of Judea paid unto the King of Ashur 300. talents of silver and 30. talents of gold which he required of them 2. King 18.14 But Naboths case herein was singular who did well in not yeelding his inheritance unto the Kings desire because that belonged to the speciall policy of that nation not to alienate their inheritance from one tribe to another that a distinction of their families and tribes might be kept that it might be knowne of what tribe and family the Messiah should come Bucanus 3. If the subjects life be by indirect meanes assaulted or the chastity of his wife or the life of his children which a man is bound to defend by the law of nature as we see the unreasonable creatures are ready to defend their young ones the subject in these extremities is not to rise against the Princes authority yet the law of nature will binde him by all lawfull meanes to defend him and his Bucanus As the Prophet Elisha when the King sent a messenger unjustly to take off his head bid the Elders that sate with him in the house to shut the doore and to handle the messenger roughly 3. The third consideration is Where that is in what kinde of State such unjust edicts and commandements are enjoyned for if the State bee usurped by some Tyrant not lawfully possessed of the government it is lawfull for the State to remove him and to take armes against him as the Macchabees resisted King Antiochus wicked decrees 1. Macch. 2. who was an usurper upon that State Againe where the people are free and the Prince received upon condition to maintaine the ancient franchises liberties and immunities of the country the State may lawfully maintaine their liberties against the vexation and violence of Tyrants which was the case of Helvetia when they shaked off the government of the house of Austria And this case is much like unto that when Trajanus the Emperour delivered a sword to a certaine Governour with these words Vse this sword for me as long as I doe justly and against me if I doe unjustly But in an absolute Monarchy the case is otherwise QUEST XXV Whether it had beene lawfull for David to have killed Saul against Bucanus BUt here I cannot let passe untouched that assertion of Bucanus David potuisse juste interficere Saulem c. That David might justly have killed Saul because he had violently taken from him his wife had slaine the Priests and persecuted him with open force But that David did forbeare lest hee might have given offence to the Heathen that would have taken exception to the Kings of Israel if they had entred by bloud and others might have beene encouraged by this example to have attempted the like against lawfull Kings and beside David should have obscured his owne calling being of God and have beene thought ambitiously by seeking his owne revenge to have aspired to the kingdome Bucan de magistrat loc 77. Contra. It was neither expedient nor lawfull for David to have killed Saul as may be shewed by these reasons 1. He himselfe saith Wickednesse proceed from the wicked but mine hand be not upon thee 1. Sam. 24. 14. That which to doe was wickednesse was no wayes lawfull but to have killed Saul was wickednesse as David himselfe confesseth Ergo. 2. Againe David taketh another reason from the calling of Saul Who can lay his hand upon the Lords anointed and be guiltlesse 1. Sam. 26.9 It was not only not expedient but not lawfull to slay the Lords anointed 3. David maketh this distribution Either the Lord shall smite him or his day shall come to dye or he shall descend into battell and perish the Lord keepe me from laying mine hand c. ibid. v. 10. Saul only lawfully could end his dayes in respect of David three wayes by a naturall death or violent in battell or by the extraordinary stroke of Gods hand for he that God had set up must be removed also by God but if David had killed him he had not ended his dayes by any of these meanes 2. Places of doctrine observed upon the fifth Commandement 1. Doct. Of the generall and particular contents of this Commandement THe duties prescribed in this Commandement are of three sorts 1. Either of superiours toward their inferiours 2. Or of the inferiours toward their superiours 3. Or such as are common to them both 1. Superiours are first parents to whom it appertaineth 1. To nourish and provide for their children 1. Timoth. 5.8 If any provide not for his owne and namely for them of his houshold he hath denied the faith c. 2. To defend them against wrong Ephes 6.4 Fathers provoke not your children to wrath 3. To instruct them They must bring them up in the information of the Lord Ephes. 6.4 4. To give them due discipline and correction Prov. 19.18 Chasten thy sonne while there is hope and let not thy soule spare for his murmuring Contrary hereunto are 1. Either to be carelesse to provide for the children as Hagar cast away her sonne in despaire Gen. 21. or to pamper them too much and bring them up wantonly 2. Not to protect or defend them from wrongs or to be too much moved for small injuries offered unto them 3. Not to have care to give them good education and instruction as they whose children called the Prophet bald-head 2. King 2. 4. Not to give them due correction but to suffer them to commit sinne without cheeke which was Eli his fault 1. Sam. 2. 2. Magistrates also are the fathers of the Common-wealth to whom it belongeth first to prescribe good Lawes agreeable to both the tables of the Morall law and therefore the King is bid to read in the Law of God all the dayes of his life Deut. 17.19 2. To see those Lawes executed and the morall Commandements observed and kept of all Rom. 13. vers 4. He is the minister of God to take vengeance c. on him
qui solum de omissa circumcisione jurae culpanda sunt It is fit that none should be punished but they which had committed the fault but infants can commit no fault therefore the punishment here designed doth belong onely unto the adulti that they onely be worthily punished which onely are rightfully blamed for the omission of circumcision Now put baptisme in the place of circumcision and this sentence is most true as well of the one as of the other that as there is no cause why an infant should perish for want of circumcision which is not his fault so neither for the not having of baptisme If then the ceremonies of the Law were not urged with such strict necessity there is no cause to impose such a yoke now under the liberty of the Gospell Morall Observations 1. Observ. Affection may sometime be blinded even in the righteous Vers. 18. O That Ismael might live c. 1. Though Abraham neither doubted to receive a sonne by Sarah and so prayeth for Ismael 2. Neither yet feared lest Ismael should have died another sonne being promised as some thinke 3. But onely desireth that Ismael together with the promised childe might be blessed and doth in thus praying acknowledge himselfe unworthy of such an extraordinary blessing holding himselfe contented if it so pleased God with this sonne which he had already had Mercer 4. Yet Abraham sheweth his humane infirmity and blinde affection toward Ismael And thus we see that oftentimes righteous men may be blinded in their affections as Isaack was towards Esau whom he would have blessed Ioseph toward Manasses before whom Iacob preferred Ephraim the younger Gen. 48. So Samuel was deceived in taking Eliab the eldest brother of David for the Lords anointed 1 Sam. 16.6 1 Observ. Of the true joy of the spirit Vers. 17. ABraham laughed Oukelos readeth rejoyced and indeed this laughter of Abraham proceeded not of incredulity but shewed the great gladnesse of heart which he conceived upon this promise of the Messiah which should come of his seed of this joy our Saviour speaketh in the Gospell Your father Abraham rejoyced to see my day he saw it and was glad Ioh. 8.56 There is no joy then to the joy of the spirit neither any gladnesse like to that which ariseth of our hope of salvation in Christ. 3. Observ. Abrahams obedience in keeping circumcision Vers. 23. ABraham tooke Ismael c. Abrahams obedience diversly appeareth 1. in that he deferreth not the time but the selfe same day circumâ—â—seth his family 2. In that he circumciseth all the males of his house omitting none 3. He performeth this ministery and service chiefly himselfe wherein he might use also the helpe of others for he alone was not able to circumcise 318. persons for so many he had in his house 4. He refuseth not to be circumcised at the age of 99. yeares This example of faithfull and obedient Abraham teacheth us how diligent we ought to be in keeping Gods commandements and how exact in celebrating the mysticall rites and Sacraments of religion 4. Observ. The duty of the masters of families FUrther In that Abraham circumciseth his whole family it sheweth what the duty of parents and masters of families is to see that all in their house be brought to the knowledge of God for this cause is Abraham commended of God Gen. 18.18 And the law the charge of keeping holy the Sabbath both for the children servants strangers and sojourners in the house is laid upon the governour of the family Exod. 20.10 Abraham also beginneth with his owne sonne Ismael and so should parents give good example to others in their governing of their owne children Mercer 5. Observ. The righteous had in remembrance with God Vers. 24. ABraham was 99. yeare old c. The Scripture doth most exactly set downe the yeares of Abrahams life in five severall places He was 75. years old when he went out of Haran Gen. 12.4 He was 86. when Ismael was borne Gen. 16.16 Ninetie nine when he received circumcision Gen. 17.24 an hundred yeare old when Isaack was borne Gen. 21.5 And the whole time of his life is set downe an hundred and seventy five yeares Gen. 25.7 This is done to none other end but to shew us that the righteous are had in remembrance with God that their yeares dayes moneths yea the haires of their head before him are numbred Perer. 6. Observ. Contrary religions not to be suffered in one Kingdome Vers. 12. HE that is borne in thy house and bought with thy money must needs be circumcised Mercerus well collecteth hereupon that neither Kings in their kingdomes nor fathers in their families should tollerate any contrary religion but bring all under their charge to the obedience of faith first this is agreeable to the precept and commandement of God in Scripture 1. For the charge of keeping holy the Lords day is laid upon the father of the house both for himselfe and all that are within his gate Exod. 20.10 but Idolaters and superstitious persons cannot sanctifie or keepe holy the Sabbath to the Lord. 2. The Lord commandeth that if any person shall entice to Idolatry or any City shall set up a new worship the one should be killed the other destroyed Deut. 13.9.13 3. To this belongeth that precept of the Lord To seperate the precious from the vile Ier. 15.19 true worshippers must be severed discerned from false 4. This is the meaning of the Law Levit. 19 19. Not to sow the field with divers seeds nor to weare a garment of divers things so divers religions and professions in one Kingdome are not to be admitted or suffered likewise Moses saith Deut. 12.10 Thou shalt not plow with an Oxe and an Asse together which Saint Paul thus expoundeth 2 Cor. 6.14 Be not unequally yoaked with Infidels c. what communion betweene light and darknesse c. Secondly this hath beene the practice of the Church in all ages to cast out the leaven of contrary doctrine and profession In the time of Enos before the floud the servants of God and true worshippers beganne to call upon the name of God that is to serve the Lord apart in their holy assemblies and to separate and divide themselves from the prophane generations of Cain Ismael is cast out of Abrahams house because he was a scorner of Isaack as all Idolaters are of true worshippers Iacob reformeth his house and putteth away the strange gods Gen. 35.2 Iosua maketh the Gibeonites hewers of wood and drawers of waters for the house of God Iosua 9.13 David expelleth the Idolatrous Jebusites out of Jerusalem 2 Sam. 5.8 Asa put Maacah his mother from her regiment because she was an Idolatresse and brake downe her Idoll 2 Chron. 15.16 Iosias put downe the Chemarims a sect of Idolatrous Priests 2 King 23.5 Zerubbabel would not suffer the adversaries of Iudah to build the Temple with them but refused their service which they offered Ezra 4.3 According to the
our tribulation looke unto God and turne to him that smiteth us as David said concerning Shemei that railed upon him The Lord hath bidden him to doe it 2 Sam. 16.11 3. Morall Of the childrens duty and reverent regard of their parents Vers. 33. LEt me thy servant bide for the childe Iudah chuseth rather to become a bond-servant in Benjamins place than to returne home to see his fathers griefe and miserie wherein appeareth his dutifull love toward his father who preferreth his safety before his owne liberty Mercer wherein he did indeed honour his father according to Gods commandement CHAP. XLV 1. The Method and parts of the Chapter FIrst Ioseph discovereth himselfe to his brethren wherein appeareth 1. His wisdome in causing all to depart beside his brethren vers 1. 2. His love and affection in weeping over his brethren and remitting their trespasse toward him vers 2. to vers 6. 3. His pittie in ascribing all to Godâ— providence vers 6. to vers 9. Secondly Ioseph sendeth for Iacob his father â— Ioseph maketh the first motion to his brethren to bring their father downe with them and beside giveth them instructions what further to say unto him vers 9. to 14. 2. Pharaoh ratifieth and confirmeth Iosephs motion and giveth him authority to send for his father ver 1â— to v. 20. 2. Then the manner is set downe 〈◊〉 Ioseph did furnish them for their journey with chariots raiment victuall vers â—1 to vers 24. and advised them not to fall out by the way vers 24. Thirdly they deliver the messageâ—â— their father who at the first iâ— somewhat doubtfull vers 26. but when he saw the chariot he resolved to goe with them and for Ioseph vers 27 â—8 2. The divers readings v. 1. And Ioseph could not suffer or endure all those that stood before him S.C. Ioseph could no longer refraine or containe himselfe before those that stood by him caet v. 7. To nourish for you a great remainder or remnant S. that you might have meat to live H. to save you alive by a great deliverance caet v. 8. Hath made me a father with Pharaoh T. a father unto Pharaoh cat v. 17. Lade your carts with wheat S. lade your beasts caet v. 18. I will give you all the goods of Egypt H. of all the goods of Egypt S. the goods of the land of Egypt B. the best of the land of Egypt cater v. 20. Leave nothing of your houshold stuffe H. let it not grieve your eye because of your houshold stuffe T. regard not your stuffe B.G. let not your eye spare your stuffe caet v. 22. He gave to every one two garments H. double raiment S. garments to put on C. change of garments caeter three hundred peeces of gold S. peeces of silver cater v. 26. He was as one waked out of an heavy sleepe H. he was astonished in his minde S. these words wavered in his heart C. his heart wavered B. his heart failed T.G. was weakned P. phug to be weakned 3. The Theologicall explication QUEST I. Why Ioseph biddeth all the company to goe forth Vers. 1. HAve forth every man from me c. Ioseph biddeth them to goe forth that is all which were present beside his brethren not because he was ashamed of his brethren and of his poore kindred for he did afterward acknowledge them neither as being wearied with the sutes of the rest of the company for his brethren whom he bid goe forth as the Hebrewes thinke but he did it partly because he thought it not seemely for a man of his place to weepe before them partly in respect of his brethren whose unkinde and cruell affection toward himselfe hee would not bewray in the hearing of others Iun. 2. And it is probable that Ioseph declared not his brethrens offence to any no not to Iacob for that message which they sent to Ioseph in Iacobs name Gen. 50.17 Ramban well noteth is not expressed in the Scripture and it is like that Iacob if he had knowne it would have set some note upon his sons for their cruelty against Ioseph as he did upon Simeon and Levi for the murther of the Sichemites Mercer QUEST II. Why Iosephs brethren could not answer Vers 3. HIs brethren could not answer him c. 1. This silence of Iosephs brethren proceeded not from any joy as Luther but from their feare as the words following doe shew for they were astonished at his presence 2. This their feare did arise partly from their conscience of sinne partly from the opinion of Iosephs great authority who was able now to revenge his former wrong 3. This then is the difference betweene feare and griefe they which are in griefe doe crie out because the spirits ascend upward and breake forth and so the voice goeth out withall but when feare invadeth men the spirits are gathered inward and so the voice is restrained like as when a City is besieged and in danger of the enemie the Citizens withdraw themselves to the more inward parts Perer. QUEST III. Why Ioseph bid his brethren come neare Vers. 4. IOseph said come neare 1. Not to shew them his circumcision as the Hebrewes imagine that they might see he was Ioseph for the mentioning of his selling into Egypt which no man knew but themselues was a more evident argument 2. But Ioseph did call them nearer sitting in his chaire of estate to speake comfortably unto them that they should not be oppressed of griefe and that he might speake unto them in secret that his voice be not heard abroad 3. The Egyptians heard his weeping and crying being not farre off and Pharaohs house heard the same by report onely vers 16. but it was not fit that any should heare what Ioseph said to his brethren in secret Mercer QUEST IV. How Ioseph is said to be a father to Pharaoh Vers. 8. WHo hath made me a father with Pharaoh 1. Not that Pharaoh is to be supposed to have bin a young man and Ioseph in respect of his years as a father to him as some thinke for Ioseph was but 30. yeares old when he stood before Pharaoh and it appeareth by Pharaohs proceeding against his chiefe Butler and chiefe Baker before that and by his prudent behaviour in seeking the interpretation of his dreame and approving of Iosephs counsell that he was a sage Prince and of good yeares 2. Neither doth Ioseph meane that he was a father in respect of Pharaoh himselfe for that had beene to challenge as it were superiority over him whereas Iudah before thought it the greatest honour to say to Ioseph that he was even as Pharaoh Gen. 44.18 3. But I rather approve Iunius reading that he was a father apud Pharaonem with Pharaoh as a grave and prudent Counsellor of state QUEST V. In what part of Egypt the land of Goshen was situate Vers. 10. THou shalt dwell in the land of Goshen 1. Which was not in Arabia as the
Neither was this sinne of Moses veniall that is a light and small sinne for such sinnes the Lord passeth over in his children but here he was angry with Moses If the Lord should bee angry with every small sinne and oversight of his children who should abide it 3. The forbearing of punishment sheweth not the smalnesse of the sinne but the greatnesse of Gods mercie 4. Cajetanes observation is false for the same phrase â—ichar aph Iehovah Iehovahs wrath was kindled is used upon occasion of great sinnes as when the people murmured Numb 11.3 and lusted for quailes vers 33. the same words are there put 4. This then may safely be held that although Moses at the first might in humility disable himselfe yet after God had given him satisfaction to all his doubts upon his foure severall refusals first for his owne insufficiencie and the greatnesse of the businesse Chap. 3.11 Secondly because they might inquire after Gods name Chap. 3.14 Thirdly he excuseth himselfe by the incredulity of the people Lastly by his owne imperfection of speech yet after all this to stand still upon his refusall sheweth no small infirmitie in Moses as it may appeare by the effect because God was angrie with him yet Gods anger is not such against his children as against the wicked for there he is angry and punisheth here he is angrie and rebuketh but withdraweth not his favour for immediatly the Lord concurreth with Moses desire and giveth him his brother to be his assistant Simler So that Gods anger here is as when the father is angrie with his child or one friend with another which notwithstanding is no breach of friendship QUEST XII Why Aaron is called the Levite Vers. 14. AAron thy brother the Levite 1. This is not added because the Priesthood should have belonged to Moses the Leviticall order to Aaron but that Moses was deprived of that honour for refusing his calling as Rabbi Salomon Pellican 2. But because there might bee other Aarons not of Levie this is expressed by way of distinction that Moses might know that the Lord did meane none other Aaron but his owne naturall brother of Levi Iun. Simler 3. And this might bee also a reason thereof because the Lord purposed to annex the Priesthood to Aaron and his posteritie Osiander QUEST XIII How Moses is said to be as God to Aaron Vers. 16. THou shalt bee to him in Gods stead This sheweth 1. that Moses should bee superior unto Aaron as his Prince as the Chalde Paraphrast and Aaron as his Chancelor Moses should give him direction from God what to speake Osiander 2. By this also Moses authority is signified by the which as in Gods place he ordained Aaron to be the high Priest Pellican 3. Likewise he is as God that is a wise counsellor and full of Gods spirit to whom Aaron should resort for counsell Vatab. Genevens 4. And as Aaron was Moses spokesman to the people so Moses should bee Aarons mouth to consult with God so the Septuagint and Latine read Thou shalt be for him in those things which appertaine to God 5. But Moses in another sense is said to bee Pharaohs God Exod. 7.1 not only to declare Gods will unto him but to execute Gods judgements upon him Genevens QUEST XIV Whether Moses did well being called of God in taking his leave of his father in law Vers. 18. THerefore Moses went and returned to Iethro 1. Some doe charge Moses here with an oversight that he presently dispatched not into Egypt but first tooke his leave of his father in law for Iacob went away without Labans privity and S. Paul saith that hee did not consult with flesh and bloud after he was called Galath 1. 2. Contra these examples are altogether unlike for Laban was unfriendly to Iacob and he feared he would worke him some displeasure and Iacob was then at his owne hand and kept sheepe for himselfe and beside he had in a manner sold over his daughters to Iacob and used them as strangers But Moses had a kinde and loving father in law he then kept his sheepe as hee covenanted and he entertained Zipporah still as his daughter and therefore Moses could not in humanity but take his leave of him 3. S. Paul consulted not with any for the approbation of his calling being therefore fully assured neither doth Moses conferre with Iethro to any such end but only to performe the office of humanity Simler 4. Wherefore the calling of God doth not take away civill duties toward parents and kindred saving where they are an impediment to our calling in which case wee are rather to forsake father and mother than to disobey God 5. Moses therefore taketh his leave of Iethro both because he purposed to carry away his wife and children and for that he had before covenanted to stay with Iethro chap. 2.21 Ferus QUEST XV. Why Moses concealed from Iethro the principall end of his going LEt me goe and returne to my brethren 1. Moses concealeth from his father in law the principall cause of his journey which was the calling of God both for that he sought Gods glorie and not his owne Ferus lest he should have seemed to boast of his visions Osiander and he doth keepe it secret of modesty least he might be thought to be a vaine man in telling such incredible things 2. In saying he went to see whether his brethren were alive and to visite them he dissembleth not though he went to doe more and it is evident by taking his wife and children with him that Iethro knew hee purposed not only to visite them but to stay there so that it seemeth likely that Moses imparted so much of his purpose concerning his stay there Simler and in generall also that he went for the comfort and profit of his brethren as Iosepus but in particular he kept secret the end of his going 3. Iethro being a good man would not hinder so charitable a worke though he had speciall use of him Ferus especially having such experience of the fidelitie and wisedome of Moses that without great cause he knew he would not desire to depart from him Simler QUEST XVI Whether God spake to Moses in Midian beside that vision in Horeb. Vers. 19. ANd Iehovah said to Moses 1. Some thinke that this sentence is transposed and that God thus spake unto Moses before he had moved his father in law Genevens Pellican But although such transposing of the order be usuall in Scriptures yet heere it need not to bee admitted for God might often appeare to Moses to confirme him Iun. and this was said in Midian the other vision was in Horeb the distinction of the place sheweth them to be divers apparitions Simler 2. The Lord to encourage Moses taketh away all doubts and telleth him that all which sought his life as well Pharaoh as the pursuers of the bloud of the slaine were dead Iun. And thus much Moses might impart also to his father
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
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
first rules of direction there needed not be any law given of them but they are of the second sort so knowne by the law of nature as that many doe doubt of them and doe erre about them 2 The old law was the ministration of death not of it selfe but occasionaliteâ— by occasion because it commanded such things as were not in mans power to keepe and so the morall precepâ—s also did mortifie and kill Quia importabant difficultatem ad conservandum ea Because they did bring in a difficultie or rather impossibilitie to keepe them therefore in this respect there was no difference betweene the old law and the Morall law Tostat. quast 32. QUEST VIII Of the perfection and sufficiencie of the morall law BEside it will be thus objected against the sufficiencie of the morall law 1. Because the law prescribeth onely duties concerning God and our neighbour it speaketh nothing of the sinnes of man toward himselfe 2. It forbiddeth perjurie whereas blasphemie and heresie were as needfull to be forbidden 3. The precept of the Sabbath is expressed whereas there were many other festivities as of the Passeover Pentecost and others which the Israelites were bound to keepe 4. The dutie toward parents is commanded but not the love of parents againe to their children 5. The inward act of murther is not forbidden as the inward act of adulterie namely concupiscence therefore there is not a sufficient enumeration in the morall law of all morall duties Contra. 1. That the Morall law is perfect and every way sufficient it appeareth first by the generall contents thereof in prescribing all kinde of duties both toward God and man For first as three things are to bee performed to terrene governours namely fidelitie reverence and obedience so likewise the like duties but in an higher nature and degree are required toward God 1. Fidelitie in acknowledging him our onely God which is commanded in the first and second precept 2. Reverence in the third not to prophane his glorious name 3. Obedience and service which is performed in consecrating the seventh day wholly unto Gods worship Toward our neighbour our duties are either speciall toward those to whom we are bound by any speciall kinde of benefit as we are to our parents and superiours which is required in the fift precept or generally toward all in forbearing to doe them any hurt first either in deed as in their single person concerning their life or their coupled person touching their wife or in their goods we must not steale either in word where false witnesse bearing is forbidden either in heart as in the tenth Commandement There can be no dutie rehearsed appertaining to God or man which is not comprehended under some of these therefore the Decalogue containeth a perfect law 2. Now for answer to the objections in particular 1. It was not necessarie that any particular precept should bee given as touching the duties of man toward himselfe both because nature is not so corrupted in such duties but that a man still retaineth love to himselfe as it is in our love toward God and our neighbour 〈◊〉 also for that the rule of our love toward another is taken from a mans love toward himselfe he shall love his neighbour as himselfe therefore this is presupposed as granted of all and as a ground of the rest that a man loveth himselfe 2. The law giveth instance of the more generall and notorious transgressions such as at the first would be acknowledged of all and therefore because perjurie is more generall and more easily discerned than blasphemie or heresie under that the rest are understood 3. The other festivals were memorials of particular benefits which concerned the Israelites onely as the passeover and feast of Tabernacles of their deliverance out of Egypt but the Sabbath is a memoriall of the generall benefit of the creation which concerneth all nations therefore this precept concerning the Sabbath onely of all other festivals was onely to be inserted in the morall law 4. The love of parents toward their children though it be naturall yet the dutie of children toward their parents is more agreeable to the law of nature and the contrary namely their disobedience more unnaturall and therefore instance was to bee given in this rather than in the other and beside the names of father and sonne being Relatives the duties of each toward other are reciprocall and one may bee inferred upon the other 5. The concupiscence is expressely forbidden rather than the first motion of anger and revenge 1. Because it is harder to resist the motion of concupiscence than of rage and revenge and wee are more apt to sinne by that than this 2. Because the inward wrath and purpose of revenge Nâ—scitur ex concupiscibili beginneth with a desire for there are two things in revenge ipsa persequntiâ— id quod persequimur that which we pursue and pursuit it selfe that which we pursue we judge to be evill and so hate it but the action of pursuit we thinke to be good namely to seeke revenge and so we thinke it good and desire it Seeing then all kinde of coveting and desire is forbidden even that also is included from the which rage and revenge taketh beginning but in the other kinde of coveting when wee propound unto our selves an object of some delectable or profitable good both the thing which is pursued with desire is judged good and the action it selfe of pursuing it with desire Sic fere Tostat. quast 24. But the better answer is why the first motion of anger is not expressely forbidden as of concupiscence because anger never riseth but with the consent of the will and therefore being a voluntarie motion it belongeth to the other precept Thou shalt not kill but concupiscence which is involuntarie and hath not the full consent of the will is forbidden in the tenth precept See more of this difference before quâ—st 1. QUEST IX Of the abrogation of the law NExt unto this question of the perfection of the law it followeth to consider of the perpetuitie and continuance of it for in some places the Scripture testifieth that Christ came to fulfill the law not to destroy it Matth. 1.17 and some where againe it so speaketh as though the law were abrogated aâ— Rom. 6.14 Yee are not under the law but under grace Heb. 7.12 If the priesthood be changed there must of necessitie be a change of the law For the solution hereof thus much is to be added here though this question partly be touched before 1. First then concerning the ceremoniall law which was prescribed unto the Jewes to be observed in the worship of God it is wholly abrogated 1. Because the bodie being come the shadow must give place but all those ceremonies in their sacrifices purifications festivals and the rest were shadowes the bodie is Christ Coloss. 2.17 Ergo. 2. Those ceremoniall observations were tied unto a certaine place first to the Tabernacle then to the Temple
Allaricus when Rome was taken gave commandement that all they which fled to the Churches of S. Paul and S. Peter should have their lives Simler 3. But on the contrary thus it is objected against such Sanctuary places 1. That by this meanes the â—ourse of Justice is hindred when malefactors are sheltred and rescued from the Magistrate by the immunity and privilege of the place 2. Servants are encouraged to be contemptuous and disobedient to their masters finding succour elsewhere 3. And anthrifty and carelesse debtorâ— by such devises will seeke to defraud their creditours 4. And herein was a great abuse committed in former times of superstition that their Sanctuary places were open to all kinde of malefactors As thus it standeth deciâ—ed Aâ—reâ—aneus 1. c. 3. Homicidas adulteros fures sive quoscunque reâ—â— c. Murtherers adulterers theeves or any other trespassers as the Ecclesiasticall Canons decret and the Romanâ— Law appointeth it is not lawfull to draw out of the Church or the Bishops house but upon oath first given 〈…〉 poenarum gâ—nere sint securi that the parties so taken out should be secure from all kinde of punishment 4. Now then to moderate the excesse and abuse herein neither is it fit that all such Sanctuaries should be stripped of their privileges as Tibeâ—iâ—â— the Emperour did as Sâ—â—â—onius and Tacitus doe write But such places of Gods service are meet still to be had in reverence according to that Law of Arcadius Irruens in Templum vel Menistros capite punitur c. That hee which did assault the Church or the Ministers should be capitally punished Cod. lib. 1. tit 6. leg 10. Yet the privilege of such places would thus be moderated and limited 1. That they should not bee open to all offenders but onely to such as trespassed of ignorance and sinned unwittingly and such as were empoverished by casualty rather thâ—◠〈◊〉 owne default 2. That the number of such privileged places should be restrained as it is already in the refoâ—â—ed Churches seeing to all the 12. Tribes of Israel there were allowed but six Cities of 〈◊〉 3. He which was rescued in the Cities of refuge was but there a while till his cause was tried 〈…〉 guilty he was delivered up so it is fit that such as sought the Sanctuary should notwithstanding ansâ—er the Law As it was decreed by the Imperiall Lawes as Cod. 1. l. 1. tit 15. leg 5. Iudaei confugieuâ—es ad Eâ—â—â—â—sias suscipi non debent c. Jewes fleeing to the Churches ought not to be received unlesse first they pay their debts Ibid. leg 5. maneri possunt vel citari in Ecclesia c. they may be summoned and cited in the Church and being so cited they are bound to make answer c. 6. Morall observations 1. Observ. Of the love which parents ought to beare toward their children Vers. 5. I Love my wife and my children c. Hence appeareth the great love which a man ought to beare toward his wife and children that he should endure much wrong yea and chuse rather to serve with them than to have his liberty and freedome without them Oleaster which condemneth the carelesnesse of such parents which preferre their owne case and pleasure before the safety of their children worse herein than the bruit beasts even then the savage and cruell Beare which rageth being robbed of her whelpes Prov. 17.12 2. Obser. Of the duty of children toward their parents Vers. 15. HE that smiteth his father or his mother vers 17. and he that curseth his father c. shall dye the death He that abused his parents in word or in deed that gave them but a tip or a reviling word was to be put to death which sheweth how much the Lord abhorreth stubbornnesse and disobedience to parents Little thought of by too many in our dayes and the rather because that continually in the Church there is not a beating of these points of Catechisme into childrens heads and hearts by carefull Ministers O that they would bee once drawne to doe this duty in their severall Churches soone should they find the fruit of it and the greatnesse of their sinne in so long neglecting it B. Babing 3. Observ. Masters not to be cruell toward their servants Vers. 20. IF a man smite his servant or his maid with a rod and he dye c. Upon this text Rabanus thus noteth Sicut disciplina opus est in eruditione subjectorum c. As discipline is needfull in the erudition of those that are in subjection Ita discretione opus est in exhibitione correpâ—â—onum c. So also discretion is needfull in the exhibiting of correction c. neither parents should provoke their children by too much rigour nor yet masters shew themselves cruell toward their servants as here the Law punisheth the immoderate severity of masters yea the Apostle would have masters put away threatning from their servants Ephes. 6.9 4. Observ. A wrong in deed must be recompenced in deed Vers. 26. HE shall let him goe free for his eye Chrysostome hereupon thus inferreth If thou hast chastised any beyond measure Injuriae peccatum beneficio est dissolvendum c. The sinne of wrong must be dissolved by a benefit Alioquin nisi quem factis laesisti factis placaveris siue causa eras 〈◊〉 Dominum Otherwise whom thou hast wronged in deed if thou doest not appease by thy deeds in vaine doest thou pray unto God c. Hom. 11. in Matth. As then the wrong is done so the amends or recompence must be made he that hath offended in word must by his words and confession acknowledge his fault but he which hath offred wrong in deed must also make some satisfaction for iâ— in deed as here the master for putting out his servants eye was to give him his liberty and freedome for it 5. Observ. Superiours are charged with the sinnes of inferiours committed by their negligence Vers. 29. IF the oxe were wâ—nt to push in time past c. As by this Law the owner of the oxe was to make good the hurt which was done by his oxe through his negligence because he kept him not so God imputeth the sinnes of the children to their fathers and of the subjects to the Magistrate si 〈◊〉 negligentia cessatum fuerit c. if through their negligence that is of the parents or governours the children or subjects faile in their duty as is set forth in the example of Holâ— 1 Sam. 2. who was punished for his remisnesse toward his children by which meanes he was made accessary to their sinne Lippoâ—â—â— CHAP. XXII 1. The Method and Argument IN this Chapter other politicke and civill Lawes are delivered which are of two sorts either concerning every ones private duty to vers 28. or the publike vers 27. to the end of the Chapter The private duties are of two sorts either touching prophane or sacred actions Of the first sort are these 1. Concerning theft either
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
rare using of allegories ought to teach such that they also should be verie sparing 2. Unlesse they could say of themselves as Paul did I think I have the spirit of God 1 Cor. 7.4 They cannot challenge the like liberty in expounding of scripture as S. Paul did therefore it may be said unto them as Christ said to his disciples you know not what spirit you are of Luk. 9.55 3. Perer. to this purpose useth a good reason It only belongeth to God which inspired the Scriptures perfectly to know all things that were to come and not only to know them but to dispose direct them as it pleaseth him wherefore he only can appoint that things formerly done veram totamque figuram gerant c. should beare a true and certaine type and figure of things afterward to bee done Man therefore that cannot dispose of things to come is not to make types and figures according to his owne device 5. Confut. Types are said to be that is to signifie the things whereof they are types ANd Saint Paul saith these are 2. testaments that is Sarah and Hagar signifie two testaments Galath 4.24 so the rocke is said to be Christ that is prefigured Christ 1 Cor. 10.3 This Pererius acknowledgeth and yet could not see that Christ c. after the same manner said This is my body that is a figure of my body as both Tertullian and Augustine expound although there is great difference I grant betweene the figure and representation in types and in sacraments for there is only a signification of spirituall things but in the Sacraments there is a lively and effectuall oblation of the things signified and shadowed forth yet in the phrase and manner of speaking in both there is no difference Beza 6. Places of morall observation 1. Moral Mothers should nurse their owne children Vers. 7. THat Sarah should have given sucke c. Ambrose well noteth hereupon that by Sarahs example mothers should learne to nurse their owne children they which of necessity for want of milke or weaknesse doe put forth their children to nurse are excused but of nicenesse to refuse this duty is worthy of blame The Prophet saying thou hast given mee hope at my mothers breasts Psal. 22.9 and the Apostle commending widowes that had nourished their children 1 Timoth. 5.10 sheweth that God hath laid this duty upon mothers which they that refuse are but halfe mothers which nourish the infant in their wombes but forsake it when it commeth into the world 2. the infants many times drawing the milke of bad women doe imitate their evill manners as we see in plants and young cattell that follow the nature of the ground that feedeth them and the dammes that suckle them 3. The purpose of nature is made frustrate when for this end God hath provided milke for the food of infants for God hath made nothing in vaine Calvin 4. By this meanes also the mothers affection is alienated from the childe whom shee cannot so well fancy as whom shee hath nursed and kissed at her breasts Perer. 2. Moral Our affections must be subject to Gods will Vers. 11. THis was very grievous to Abraham yet Abraham though his affection stood otherwise after the Lord had spoken unto him doth bridle his naturall affection and submitteth it to Gods pleasure Wee likewise must learne to confirme our desires to the Lords will And if commendable and naturall love such as Abrahams was must be overswayed by our duty toward God how much more unnaturall and unlawfull lust ought to be extinguished which are flat opposite and contrary to the will of God Calvin a man is to forsake and deny himselfe for Christ. Mark. 8.35 3. Moral The counsell of inferiours not to be despised Vers. 12. IN all that Sarah shall say unto thee heare her voice Abraham is bidden to give eare to the counsel of Sarah And we must learne not to despise the advice of inferiours when they speake the truth unto us and perswade us to that which is right as the Apostle saith set up them which are least esteemed in the Church 1 Corinth 6.4 Muscul. 4. Moral The truest love leaveth not a friend no not in the instant of death Vers. 16. I Will not see the death of the child Hagars heart would not serve her to see her child dye but this was but a compassionate and effeminate love give me such a friend and lover as will not forsake one in the greatest extremity and will stand by him in the agony of death when hee hath most need of comfort I condemne not the first if it proceed of tendernesse of affection rather than of nicenesse and want of duty but I preferre the other So the Lord said to Iacob moving him to goe downe into Aegypt Ioseph shall put his hand upon thine eyes Genes 4.6 4. This duty is the dearest and nearest all other performed to their friends to close their eyes when they were dead 5. Moral God heareth our prayers every where Vers. 17. GOd heard the voyce of the child c. God is every where ready to heare the complaints of the poore Ismael was heard in the wildernesse Daniel in the Lions denne the three children in the fiery furnace Ionas in the whales belly Therefore Saint Paul saith I will that men every where lift up pure hands c. 1 Timoth. 2.8 no place is then barred to our prayers Muscul. 6. Moral Old rancour must be left where true reconciliation is made Vers. 25. ANd Abraham rebuked Abimelech c. Abraham did well being now to make a firme and faithfull league with Abimelech to powre forth all the griefe of his heart at once not as the fashion of some is which make semblance sometimes of reconciliation and attonement and yet doe retaine rancour and seeds of malice in their heart as Ioab did that embraced Abner with one hand and strooke him to the heart with the other 7. Moral Inferiour officers often abuse the name and authority of their Lords and masters Vers. 26. I Know not who hath done this thing c. also thou toldest mee not c. Abraham is found to bee here in some fault that finding himselfe grieved and wronged by Abimelechs servants would complaine of it before the King but powreth it out upon this occasion Luther so many that hold themselves quiet a long time sometime in their heat will utter their stomack But the greatest fault of all was in Abimelechs servants who abusing their masters name authority do without his knowledge take away a well from Abraham Such is the officious disposition of many inferiour officers and Ministers under Princes and other great men that they will father their injurious dealings upon their authority that neither knew nor consented So Gehezi abused his Master Elisha 2 King 5.22 CHAP. XXII 1. The Method THis Chapter entreateth first of Abrahams purpose to sacrifice Isaack his sonne with other things adjoyning vers 1. to 20. secondly of Abrahams
the Physitians c. 1. At the first it seemeth that Physitians were not much regarded seeing the servants were Physitians so also it was among the Romans but afterwards they grew in credit and were much honoured Plini libr. 29. initi 2. It seemeth also that some among the Egyptians were especially deputed for this service to embawme the dead Diodâ—r writeth that they used to come to the house of the dead to know in what manner they would have the buriall solemnized for there were three degrees of buriall some after a costly manner some in a meane some poorely had their funerals kept and of these embawmers some did only cut the body and take out the excrements who were hated of all some did embawme them with spices and these were greatly honoured Diodor. lib. 2. cap. 5. 3. Divers countries had divers fashions of buriall The Hircani devoure dead bodies with dogs the Iberi expose them to the vultures the Nasamones bury them in the Sea the Garamantes in the sand the Celtae drinke in dead mens bones the Scythians hang them up upon poles to waste and consume the Indians hang them up in their houses the Romans from the dayes of Scylla untill the time of the Emperours Antonini used to burne them the Egyptians to embawme them 4. The Persians burne not the dead because they hold fire to be a God and therefore not fit to feed of dead carkasses the Egyptians burne not because they hold fire to have life and to devoure and when it hath devoured it dieth it selfe Perer. ex Herod lib. 2. QUEST II. Of the time and continuance of the Egyptians mourning Vers. 3. SO 40. dayes were accomplished 1. These 40. dayes of embawming are part of the 70. dayes of mourning that is they embawmed him 40. dayes and mourned 30. dayes more Mercer not as Diodorus that they embawmed 30. dayes or as Herodot that after the embawming they salted the corps 70. dayes or as Comestor the Egyptians did mourne forty dayes the Hebrewes thirty for the Egyptians are said to have mourned seventy dayes 2. Before the times of the Gospell when the hope of the resurrection was not so common the Hebrewes used more ceremonies in buriall and the Egyptians and other nations that had not that hope more than they so that this use and custome of the Hebrewes borrowed of the Egyptians which they retained in burials of great persons as Asa was laid into a bed of spices 2 Chron. 12. 3. Ioseph did not observe this custome of embawming for feare to offend the Egyptians but partly to honour his father with this solemnity without superstition and partly of necessity because they were to carry the corps a long journey Mercerus 4. The Egyptians are said to have mourned because it was no wonder that he was bewailed of his owne children and family neither doe they mourne because by Iacobs comming into Egypt they escaped two yeeres of famine as the Hebrewes imagine for there were seven yeeres of famine compleat but they mourned to shew their love unto Iacob and their reverence to Ioseph 5. Here the Egyptians mourne seventy dayes the Israelites for Moses mourned thirty dayes following the Egyptian use Numa Pompilius alloweth mourning of some ten moneths the mourning for Constantine the great at Nicomedia continued twenty dayes the custome was divers for the time but the usuall stint was seven dayes Ecclesiast 22.13 so long mourned Ioseph for his father Iacob v. 10. so many dayes did the Romans bewaile the Emperour Severus Herodian lib. 4. Iun. QUEST III. Why Ioseph moved Pharaoh by others not by himselfe Vers. 4. IOseph spake to the house of Pharaoh 1. Ioseph used other intercessors to Pharaoh because he had need of a great company to goe with them which could not be done without Pharaohs leave Muscul. 2. Ioseph also mourned and therefore was not fit to present himselfe before the King for such used not to come in the Princes presence Esther 4.2 Iun. 3. Beside it was least suspicious for this matter to be moved by others lest if Ioseph had spoken himselfe hee might have beene thought to have despised the land of Egypt and therefore he maketh mention of his fathers purpose before for his buriall and the oath wherewith he bound him Calvin 4. Pharaoh also might have thought that Ioseph had intended to leave Egypt and therefore promiseth to returne againe Mercer 5. Beside seeing the Egyptians moved for him it was better accepted because he had the consent of the whole court Mercer 6. The Hebrewes thinke that Ioseph did in policie set others a worke to decline the suit of the countries who would have beene instant with Ioseph to bury his father in Egypt QUEST IV. Why Iacob is said to have digged or made a grave for himselfe Vers. 5. BVry me in my grave which I have made or digged for me 1. This is not understood of the purchase of the place of sepulture made by Iacob as the word carah to dig sometime signifieth as Deut. 2.6 Thou shalt dig that is buy water for money for Iacob did not buy this double cave but Abraham 2. And Iacob cannot be said to buy it because Abraham bought it as Lyranus for Abraham every where is said to have bought it and not Iacob Gen. 49.30.50.13 3. That also is but a fable of the Hebrewes that Iacob is said to have digged or gotten it because he bought out Esaus right with a summe of gold 4. And it signifieth more than that Iacob appointed himselfe a certaine place of buriall there Perer. 5. Therefore it is most like that in deed Iacob did cause a place of sepulture to be digged and made ready for himselfe against he died though this be not else where mentioned August qu. 170. in Genes and so was it the use for men in their life time to make their sepulchers as Asa did 2 Chron. 16.14 and Ioseph of Arimathea Matth. 27.60 Iun. QUEST V. Why Christ refused to give leave to his disciple to bury his father yet Pharaoh granteth it to Ioseph Vers. 6. ANd Pharaoh said Goe up and bury thy father It need not seeme strange that Pharaoh an heathen King giveth leave to Ioseph to bury his father and yet our Saviour would not grant so much to one of his disciples for the case was not alike 1. This disciple was called to preach the Gospell and he could not attend that businesse unlesse he neglected his calling 2. His meaning was not presently to goe bury his father and come strait againe but to stay with him till he died 3. Beside his father was none of the faithfull or beleevers but he was of their number that were spiritually dead and therefore it had beene dangerous for the disciple to converse with such 4. Neither was he bound by an oath to performe that duty as Ioseph was here Muscul. QUEST VI. Why they left their children and cattell behind Vers. 8. ONly their children and their sheepe
that worketh the evill spirit as the winde and weather that tempteth and moveth God as the sternes man that directeth and guideth all So Augustines resolution is Deus voluntatem ejus proprio suo vitio malum in hoc peccatum judicio suo justo occulto inclinavit God by his just and secret judgement inclined his will being evill by his owne corruption into this sinne De liber arbit cap. 20. Hee there speaketh of Shemei whom David saith God bid curse him the like may bee said of Pharaoh who is properly said to have hardened his owne heart Exod. 8.15 as the next and immediate worker of it but God hardened it concurring as a just Judge in punishing Pharaohs sinne by obstinacie and hardnesse of heart See more of this question before chap. 1. doct 1. QUEST XX. How Israel is called the first borne sonne of God Vers. 22. ISrael is my sonne even my first borne 1. Israel is called the Lords first borne not only in respect of eternall election as Pellican for the election of God doth not hinder terrene government they might be eternally elected of God and yet bee Pharaohs servants still 2. Neither is this spoken only comparatively because they were the first nation that publikely professed the worship of God and had the prioritie of the Gentiles who were as the younger brother Ferus 3. Nor yet is it spoken only by way of similâ—tude that they were as deere unto God as the first borne Piscator 4. But they were the first borne people by a peculiar election whereby the Lord had set them apart from all other people to whom he would give his lawes and therefore Pharaoh was not to keepe them in servitude belonging to another Lord Simler Therefore to them did belong the right and preeminence of the first borne as dignity authority Borrh. And they were beloved of God in the right of the Messiah the first borne of all creatures and the only begotten sonne of God Iun. who was to bee borne of that nation according to the flesh Osiander 5. Therefore God will slay the first borne of Egypt both of man and beast because of the injurie offered to his first borne and this being the last judgement which was shewed upon Egypt it is like that God revealed to Moses aforehand all those severall plagues which afterward were sent upon Pharaoh QUEST XXI Who smot Moses in the Iune and how Vers. 24. THe Lord met him and would have killed him 1. In the Hebrew it is said Iehovah met him the Latin and Septuagint read the Angell of Iehovah giving the sense rather than the word for Iehovah by his Angell smote Moses the Angels of God are found in Scripture to bee the Ministers of Gods judgements Pellican Iun. 2. Tertullian thinketh that Moses sonne that was uncircumcised was in danger rather than Moses himselfe but that is not like for then Moses himselfe rather if he had beene in case would have circumcised the child rather than his wife 3. For the manner of punishment inflicted upon Moses that is a ridiculous fable of R. Salomon that the Angell appeared in likenesse of a Dragon and swallowed up Moses past the middle to the place of his circumcision and then when Zipporah in haste had circumcised the child hee let him goe againe Theodoret thinketh that the Angell appeared with a drawne sword threatning Moses but Moses was more than threatned for hee was so weake that hee was not able to circumcise his child therefore the common opinion of the Hebrewes is that Moses was smitten with some sudden disease as may appeare in that his wife was faine to cut off her sonnes foreskinne and yet it is like that whether the Angell appeared in a visible humane shape or otherwise came upon Moses thar by some visible and evident signe hee and his wife perceived that it was for neglect of circumcision Iun. QUEST XXII For what sinne the Lord would have killed Moses NOw concerning the cause why the Lord laid his heavy hand upon Moses 1. It was neither because he carried his wife and children with him which were a cumber unto him and therefore hee sent them bake as Augustine and Eusebius Emisenus for seeing Moses had no speciall commandement to leave them behind he was therein to follow the common order and duty required in matrimony to take care of his wife and children Simler And he could not have left his wife behinde without offence to his father in law who might have thought hee had neglected her and would take him another wife in Egypt 2. Neither was his feare the cause because he was afraid to goe unto Pharaoh as Theodoret for he was now in his journey and was resolved to goe forward 3. Therefore the cause indeed was for the neglect of the circumcision of the child as David Kimhi Rupertus Thostatus with others Ex Pereriâ— as it may appeare because that as soone as the child was circumcised Moses was presently delivered from the danger therefore some Hebrewes conjecture that God punished him for making so long stay in the â—ane is frivilous and without ground Simler QUEST XXIII Whether the Israelites transgressed in omitting circumcision 40. yeeres in the wildernesse BUt it will be further questioned why the Lord was angry with Moses for deferring of circumcision and yeâ— he did tolerate it in the Israelites which were not circumcised in the desert by the space of forty yeeres as is evident Iosh. 5. Some therefore thinke that the Israelites were dispensed with for being not circumcised in the wildernesse because it was not so needfull in that place seeing the people were separated from all other nations and lived apart by themselves and therefore circumcision was not so necessarie there the speciall end whereof was to distinguish the Israelites from all other people but when they came over Jordane among other nations then they received circumcision the badge or cognisance of their profession so Theodoret Damascen Contra. But this was not the principall end of circumcision to make difference betweene the Israelites and other people the chiefe scope thereof was to bee a seale of the covenant betweene God and his people and therefore ought not in any place to have beene neglected 2. Some therefore excuse this omission of circumcision in the desert by the continuall journeying of the Israelites they were still to follow the direction of the cloud whether by day or night but they could not travell immediatly upon their circumcision Perer. Who further addeth that if it had beene a fault in them Moses would not have suffered such a great breach of the law seeing the man that gathered stickes upon the Sabbath was punished Contra. 1. The continuall travell of the Israelites could not bee the chiefe or onely cause of such omission seeing they stayed many yeeres in one place as in Kadesh barnea Deut. 1.46 and when they were circumcised in Gilgal they were presently also to goe forward in expedition
of his owne people that were espoused unto him he is not said to be jealous of them 2. Hee suffered them to walke after their owne lusts not because hee could not have hindred them but the wise Creator permitteth the reasonable creature to follow the instinct of their nature yet calling some by grace whom he pleaseth and punishing the rest for abusing the light of nature who therefore were left inexcusable because knowing God by the creatures they yet did not glorifie him as God as the Apostle sheweth Rom. 1.21 QUEST V. Of the titles which the Lord here giveth himselfe and wherefore I Am the Lord thy God strong jealous c. The Lord giveth unto himselfe here foure severall titles the more to inforce this commination following 1. He calleth himselfe their God because he had taken them into his speciall protection and had bestowed many benefits upon them therefore they ought to love him more than any other Tostat. 2. He is a strong God potest se veluno nutu vindicare which can revenge himselfe at his becke Lippom. And he is strong as well to effect his promises to the obedient as to punish the disobedient Vrsin 3 Zelotes est nolens habere consortium in amando He is jealous he can abide no partner in that which he loveth Tostat. And this as well signifieth his indignation qua commovetur suis contumeliis whereby he is moved for the contumelies that are offered unto him Vatabl. as the love of God toward them for jealousie ariseth ex amore ejus qui laditur propter turpitudinem c. from the love of him that is hurt because of some uncleannesse committed c. Vrsin 4. Lastly in saying visiting the iniquitie he sheweth his severitie in tantum non connivet ad impietatem c. he is so farre from winking at impietie that hee punisheth it even in the posterity of the wicked and their sonnes and nephewes Lippom. QUEST 6. Of the generall commination and promise annexed VIsiting the iniquitie c. 1. Some take this to be a speciall perswasion added to this commandement Quia inter omnia praecepta nullum majus est quam hoc Because there is none among all the precepts greater than this The generall motive was set before because he brought them out of the land of Egypt Tostat. 2. But I approve rather their opinion which take this commination and promise to appertaine unto all the commandements but to be joyned to this because it is fundamentum caeterorum the foundation of the rest Vrsin Huic mandato tanquam principali ex quo alia oriuntur addidit Dominus minas c. To this commandement as the principall out of the which the other take their beginning the Lord added threatnings and promises c. Lippom. And this is confirmed by the words here following vers 6. to them that love me and keepe my commandements the Lord maketh mention of keeping his commandements not of one but of all 3. It might have pleased God simply to have propounded his commandements but he both adjoyneth promises to stirre up our dulnesse and threatnings to terrifie the perverse and froward which promises are rendred not as the deserved reward of our obedience for it is of mercie as the Lord saith shewing mercie unto thousands otherwise we doe no more than our dutie and therefore deserve nothing Simler QUEST VII How it standeth with Gods justice to punish the children for the fathers sinnes THe iniquitie of the fathers upon the children c. 1. Theodoret upon this place hath this singular opinion by himselfe Quod nudae literae insistere impium sit c. That it is evill to insist here upon the bare letter seeing the law saith The fathers shall not be put to death for the children nor the children for the fathers but every man shall be put to death for his owne sinne Deut. 24.16 And he addeth further Majores apud Deum sunt comminationes quà m poenae c. That God useth greater threatnings than punishments as every one that was not circumcised at the eight day is threatned to be cut off and yet many in the desert were uncircumcised at that age whom Ioshua circumcised in Gilgal and so here he thinketh that this is threatned onely to terrifie parents from sinning So Theodoret. Contra. 1. But this were to give great libertie to offenders to thinke that God onely threatneth for terror it might be inferred as well that God doth but dallie also with his promises as with his threatnings which were impious to thinke 2. If God doe not alwayes punish as hee threatneth it doth not argue any revocation of his judgements but his mercifull forbearing to call men unto repentance 3. That commination against the neglect of circumcision is not denounced against the infant whose fault it was not if he were not circumcised the eight day but against them that did not see it performed on their infant as appeareth by the example of Moses Exod. 4. punished for the neglect of circumcision And so accordingly all they which deferred the circumcision of their children in the wildernesse their carkase◠fell there 2. Origene maketh this allegoricall exposition The father that sinneth he maketh the Devill Pater peccati diabolus est The devill is the father of sinne all they are his children which doe his works Diabolus ergo dum hic mundus stat non recipit sua peccata c. The devill while this world standeth doth not receive punishment for his sinnes redduntur infilios i. in eos quos genuit per peccatum but upon his children whom he hath begotten by sinne are their sinnes rendred for men while they are in the flesh are corrected of God c. Contra. But that this is a forced and farre fetcht exposition the other opposite part manifesteth of the Lords shewing mercie unto thousands but the devils expect no mercie And againe seeing this commination is specially made to terrifie wicked parents it can no wayes concerne the Devill to whom the law was not given but unto men 3. Hugo de S. Victor giveth this reason why children are punished for the sinnes of their fathers because they are Sicut aliquod membrum ipsorum quia in ipsis malefactoribus quo dammodo erant seminaliter peccabant They are as a part of them because they were in seed in the malefactors themselves and so in a manner sinned in them Contra. But the Prophet saith the same soule that sinneth shall die the children being but yet in the loynes of their fathers as the tree in the seed had no soules therefore then could they not sinne 4. Some doe reconcile this law and that other Deut. 24. where it is said that the fathers shall not be put to death for the children nor the children for the fathers after this manner that there a rule is given for the proceedings in civill judgement that one shall not suffer for another but this is understood of Gods judgement
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
had taken Lot prisoner and delivered him out of their hands Gen. 14. 3. The manner also must bee considered that although the cause of warre be just yet that it be not rashly set upon but all other meanes must first be tried as Ezekiah before he would by force resist the King of Assyria sought to have pacified him by paying a certaine tribute 2 King 18.14 So the children of Israel before they assaulted their brethren the children of Benjamin by open warre because of the wickednesse of the Gibeonites committed against the Levites wife first required of them that those wicked men might be delivered into their hands which when they wilfully refused then they resolved to set upon them Iudg. 20.13 Ex Simlero 4. Confut. Against the Romanists that make difference betweene counsels and precepts IN the next place the Romanists are to bee dealt withall and here commeth first to be examined that assertion that whereas we affirme that even in this Commandement Thou shalt not kill that dutie of charitie is prescribed even in loving our enemies they affirme that this is no precept which we are bound to keepe but a counsell of perfection and a worke of supererogation Thom. Aquin. 2.2 qu. 25. art 9. Contra. 1. This derogateth from the authoritie of Christ to say that he gave counsell to his Disciples and did not by his authoritie command them 2. Seeing all the duties of charitie are required by the law for love is the fulfilling of the law it followeth that even this dutie also in loving our enemies is enacted by the law and not left free 3. Our Saviour adding further as a reason hereof that ye may bee children of your Father which is in heaven sheweth that wee cannot otherwise bee the true children of our heavenly Father unlesse we be like him herein even in loving of our enemies then it will follow that it is not a counsell of conveniencie but a precept of necessitie Ex Bastingio See more of this popish distinction of counsels and precepts Synops. Centur. 1. err 84. 5. Confut. Against the Popish distinction of mortall and veniall sinnes ANother assertion of the Romanists here to be taxed is that anger si sit talis motus ut deducatur ratio est peccatum mortale c. If it be such a motion as that the reason is drawne to consent it is a mortall sinne Si usque ad consensum non pervertitur ratio est peccatum venidle c. But if reason be not perverted to consent then it is a veniall sinne but if it bee not a mortall or deadly sinne in the nature and kinde thereof as is murther and adulterie then although there be a consent it is no mortall sinne Sic Thom. in opuscul This distinction of sinnes veniall and not veniall in their owne nature in respect of the greatnesse or smalnesse of the sinne is not to bee admitted for these reasons 1. In the respect of the nature of sinne which of it selfe deserveth death Rom. 6.23 The wages of sinne is death and sinne is the transgression of the law 1 Ioh. 3.4 and every transgression of the law is under the curse Galath 3.10 2. In respect of the infinite Majestie of God which to violate can bee no veniall sinne of it selfe considering also the perfect and absolute righteousnesse of God which cannot abide the least blemish or imperfection therefore in regard of the perfect righteousnesse and infinite Majestie of God no sinne committed against God can in it selfe bee veniall 3. And concerning this motion and passion of anger even when it is sudden and unadvised though there bee no further purpose or intendment to hurt it is guiltie of judgement Matth. 5.22 Where by the way it shall not bee amisse to note the difference here betweene Thomas Aquin and Bellarmine for Thomas holdeth this anger here spoken of to bee a deadly sinne in that he saith He that is angrie with his brother shall be guiltie of judgement it must be understood dâ— matu tendente in nocumentum c. of a motion tending to hurt where there is consent and so that motion is deadly sinne Sic Thomas in opuscul Ex Lippoman But Bellarmine affirmeth that this is a veniall sinne and so deserveth not everlasting damnation because hell fire is onely due unto the last to call one foole Bellarm. lib. 1. de purgator cap. 4. Contra. 1. Every mortall sinne deserveth damnation but in Thomas Aquins judgement as is shewed before this anger here spoken of is a mortall sinne Ergo. 2. The naming of hell fire onely in the last place sheweth not a divers kinde of punishment from the rest but a divers degree of punishment for otherwise judgement in Scripture â—s taken for damnation as Psal. 143.2 Enter not into judgement with thy servant for no flesh is righteous in thy sight So Rom. 2.1 In that thou judgest another thou condemnest thy selfe Here to judge and condemne are taken for all one to be culpable then of judgement is to bee guiltie of damnation 4. Yet we admit this distinction of veniall and mortall sinnes if it be understood not in respect of the nature of sinne but of the qualitie of the persons for unto those that beleeve all sinnes are veniall and pardonable through the mercie of God Rom. 8.1 There is no condemnation to those that are in Christ Iesus but to the wicked and unbeleevers all their sinnes are mortall Rom. 6.23 to them the stipend and wages of sinne is death See more also hereof Synops. Papis Centur. 4. err 6. 4. Morall observations 1. Observ. Not to be hastie to anger THou shalt not kill Our blessed Saviour expounding this Commandement Matth. 5.22 sheweth that even hee which is angrie unadvisedly transgresseth this precept which may bee a caveat unto furious cholerike and hastie men that they should bridle their intemperate affections and not give place to rage for as Chrysostome saith Si concedatur licentia irascendi datur causa homicidii faciendi If libertie be granted unto anger even cause many times will bee given of murther But if any man shall say when hee is angrie with a man for railing and reviling that hee is angrie with his sinne let him consider that when he heareth the name of God blasphemed he is not so much moved which sheweth that he is angrie in respect of his owne name and person which is called in question and not simply for the sinne Simler 2. Observ. The challenging of one another into the field forbidden ANd if it be simply unlawfull to kill then let such looke unto it that take it to be their honour and estimation to challenge one another into the field whereupon often ensueth murther for we have otherwise learned in the Scriptures Omnem cupiditatem seipsum ulciscendi vetitam esse That all desire for a man to revenge himselfe is unlawfull Simler For such doe usurpe the Lords office The Wise-man saith Say not thou I will recompence
of the change of their minde but they are not to bee forced by any such promise of mariage to accomplish the same 2. The other kinde of espousals is de praesenti pronounced of the time present as if one say Ego te mihi despondeo uxorem I take thee to my wife this contract is actuall and effectuall and cannot bee dissolved being lawfully made for that which God hath coupled together man cannot put asunder Matth. 19.7 and they which are thus contracted are man and wife before God as Iacob calleth Rachel being onely espoused his wife Give me my wife Genes 29.21 and the Angell calleth Mary espoused to Ioseph his wife Matth. 1.20 Hereof it was that by Moses law hee which defloured a maid espoused unto another was to bee stoned to death Deut. 22.23 3. After these espousals there came betweene them and the celebration of the mariage some convenient space of time 1. For publike honestie sake that they should not presently come together as bruit beasts in the heat of their fleshly desire 2. That by this meanes their mindes might bee first knit together before their bodies their desire of each to other by this meanes being kindled and increased 2. That this pause being made if in the meane time there should fall out any just cause of let it might appeare Bucanus QUEST XV. Of mariage consummate and the rites and orders therein to be observed MAriage is consummate by two solemne and publike actions one is religious and Ecclesiasticall the other is Civill 1. The parties espoused are first brought into the face of the congregation both to testifie their unfained consent each to other and that they may publikely bee instructed by the Minister of the duties of mariage and be commended unto God by the prayers of the congregation which godly use of the publike celebration of mariage before the congregation howsoever some schismatickes foolishly and wilfully spurne against it yet is grounded partly upon the example of God himselfe who brought man and woman together and gave them a solemne blessing saying Increase and multiplie partly upon that rule of the Apostle 1. Corinth 14.40 that all things in the Church should be done honestly and by order for by this meanes secret and 〈◊〉 mariages are prevented and the parties freed from all suspition who without this publike solemnitie might bee thought so live incontinently together and seeing all things are consecrate by the word of God and prayer 1. Tim 4.5 it is requisite that such a weightie businesse as this should bee sanctified with prayer and invocation of the name of God 2. The other publike action is Civill in the nuptiall feast or festivitie for it hath beene a commendable custome in all ages and in all nations almost to solemnize mariage with the cheerefull meeting of friendâ—â— as Laban made a feast in the mariage of his daughters Genes 29.22 our blessed Saviour was present at a mariage feast at Cana in Galile Ioh. 2. But the mariage feast ought to bee kept with this cavent that there bee no excesse riot or disorder with other abuses that often fall out in such meetings As in that great feast which the great King of Persia made unto his Nobles such good order was kept that none was compelled to drinke more than hee would himselfe Esther 1.8 This moderate and sober kinde of feasting may safely bee retained among Christians according to S. Pauls rule Philip. 4.8 9. Whatsoever things are true whatsoever things are honest whatsoever things are just c. those things doe and the God of peace shall bee with you Ex Bucano QUEST XVI What conditions are required in lawfull mariage BUt in lawfull mariage divers conditions are required and namely these 1. That Matrimony bee contracted between such parties as are apt for mariage The contracts then and espousals made betweene children are void 2. That there bee a voluntarie consent of both parties not forced or urged thereunto 3. The consent also of the parents or of those which are in the place and stead of parents must not bee wanting 4. There must bee no error in the persons as when they are espoused as virgins which prove afterward to bee otherwise or such like errors and mistakings 5. That honest conditionâ— bee propounded in such contracts with decencie and comelines 6. That Matrimonie bee contracted onely betweene two parties for though the Fathers were permitted to have many wives yet we must live not according to examples but by a certaine law and rule 7. Mariage must bee contracted in the Lord that is onely betweene the faithfull and beleevers and such as consent together in the true faith and religion 8. That such persons contract not together as are within the degrees prohibited either of affinitie and consanguinitie which are expressed Levit. 18. which prohibition of degrees is grounded upon the law of nature and therefore is morall and perpetuall for God did cast out the Canaanites because they were defiled herein Levit. 18.24 Who were not bound to the ceremoniall but to the morall lawes and the end of this prohibition of certaine degrees was for reverence of the neerenesse of kindred and blood as this reason is rendred None shall come neere to any of the kindred of his flesh to uncover their shame Levit. 18.6 and therefore this law is universall and perpetuall Vrsin Concerning the particular limitation of these degrees and right computation of them see elsewhere this matter handled at large Synops contr 15. of Matrimonie qu. 3. QUEST XVII Of the ends of the institution of matrimonie NOw the ends wherefore Matrimonie was ordained are these 1. In respect of the parties themselves there are three ends 1. That they should be a mutuall helpe one unto another both in divine and humane duties as the Lord when hee made woman said I will make an helpe meet for him Gen. 2.18 which helpe is partly in humane affaires as in domesticall duties in governing and ordering the familie in the bringing up and education of children and in personall duties one in helping and releeving another in sicknesse and in health as also in divine one in comforting another in praying one for another and such like 2. Mariage is ordained to bee a remedie against incontinencie and vagrant lust 1. Cor. 7.2 3. For procreation of children which should continue their parents name and succeed in his inheritance as the Lord said unto them Gen. 1.28 Increase and multiplie 2. In respect of the Church and Common-wealth Matrimonie was appointed as a meane to increase them both with profitable members and instruments and therefore parents are charged to bring up their children in the instruction and information of the Lord Ephes. 6.4 that they may bee fit to bee employed in the Church and Common-wealth 3. In respect of God Matrimonie was instituted principally for the setting forth of his glorie that the married parties should together better learne to serve and worship God and to bring up
presume to understand above that which is meet to understand but that he understand according to sobrietie Rom. 12.3 CHAP. XXI 1. The Method and Argument IN the former Chapter was propounded the Morall law chiefly mixed with ceremoniall constitutions in the end of the Chapter now follow the Judiciall lawes unto the 10. verse of the 23. Chapter from thence unto the 20. verse are propounded certaine ceremoniall orders in generall as touching sacrifices and their feasts the more speciall and particular prescriptions concerning ceremonies are at large set forth in the booke of Leviticus This Chapter consisteth of three parts The first is of the manumission and setting at liberty Hebrew servants both men and women unto vers 12. Concerning the man servant these Lawes are given 1. How long he shall serve vers 2. 2. When his wife is to goe out with him when not vers 3.4 3. What is to be done to the servant that will not be made free vers 5. to vers 7. Concerning the maid servant 1. Upon what condition she may be sold to her masteâ— not to be sold againe to a stranger vers 7 8. 2 What is to be done unto her if she be betrothed to his sonne vers 9. 3. What must be performed to her if he marry another wife vers 10. 4. What must be done if he doe not performe these things vers 11. Secondly there follow certaine mulcts and punishments for divers offences committed by man as of murther vers 12 13 14. smiting of parents vers 15. stealing of men vers 16. cursing of parents vers 17. hurting of a man vers 19.18 beating of servants to death vers 18 19. hurting of women with childe vers 22. blemishing of servants in their eye tooth c. vers 24. to 28. Thirdly of mischiefe and dammages that are occasioned by other mens default as by their oxe that useth to push and goare man or woman vers 28. to 33. or hurteth anothers oxe vers 35 36. and of dammages which are caused by the digging of pits and wells vers 33 34. 2. The divers readings Vers. 3. If he came with his body A.P. alone with his body I. If he came in single V. or alone B.G.C.S. The sense is kept not the word better than with what garment he entred c. L. but the word guph signifieth a body as gupha in the feminine is taken Exod. 21.3 Vers. 7. She shall not goe out as men servants B.G.V.I. cum caeter not as maids S.L. Vers. 8. Who hath not betrothed her I.V.A.P. better than betrothed her B.G.C.L. S. for here the negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo is omitted Vers. 8. In dealing deceitfully or perfidiously with her I. or trespassing against her A. better than in despising her B.G.C.L.S. for bagadh signifieth properly to deceive and breake covenant as Malach. 2.10.14 the meaning is he hath broken appointment of marriage with her Vers. 10. Her rayment and dwelling or habitation I.A. conversation S. better than price of her chastity I. or recompence of her virginity G. or duty of marriage B. V. lying with her C. her time P. ghorah of ghâ—r signifieth an habitation or dwelling Vers. 16. And it be found in his hand I.A.P.C.V.G. that is the person which he hath stollen better than if it be proved upon him B. or if he be found in it S. if he be convicted of the fault L. Vers. 22. If no destruction follow B.V.I. or death G. A. P.C. better than if the child come forth without fashion S. or but she liveth L. for it is as well understood of the infant as of the mother if neither of them dye c. 2. Questions discussed QUEST I. Of the necessity of the Iudiciall lawes Vers. 1. THese are the judgements c. 1. After the Morall law followeth the Judicials for the Civill law issueth out of the Morall law which is the fountaine and foundation of all other Lawes And as the Morall law is principally grounded upon the Law of Nature so in the next place the Civill law also floweth from the same fountaine as it may appeare by the generall use thereof seeing no common-wealth can stand without Civill and Judiciall constitutions Borrh. 2. And Moses having propounded the Lawes which binde in conscience so now he setteth forth the Penall lawes whereby the obstinacy of men might be restrained for if a man were left to himselfe Nemo est qui non suo arbitrio mâ—lit vivore there is none that had not rather live as he list himselfe Galas 3. Therefore because it might fall out that all would not be obedient to the Morall precepts necessarium suit praescribere c. it was necessary to prescribe what punishment every transgressor of the Law should be subject unto Rupertus QUEST II. The difference of the Morall Iudiciall and Ceremoniall lawes THe judgements 1. The Judiciall lawes Ceremoniall and Morall are thus distinguished some precepts have vim obligandi ex ipso dictamine rationis power to binde by the very inducement of naturall reason though there were no other Law to enforce them such are the morall precepts some Lawes doe not absolutely binde by the instinct and perswasion of naturall reason sed ex institutione divina vel humana but by a divine and humane institution which if they concerne such things as appertaine unto God are ceremonials if they respect the ordering of men and directing of humane affaires they are Judiciall lawes two things then are required in Judiciall lawes that they concerne ordinationem humanam the ordering and directing of men and that they doe binde non ex sola ratione sed ex institutione not by reason onely but by the institution Thom. 1.2 qu. 104. art 1. in Cor. 2. Now there are foure sorts of Judiciall lawes one of the Prince toward the subjects another of the Citizens among themselves the third of the Citizens toward strangers and the fourth concerning domesticall duties as of the fathers masters husbands toward their children servants wives Thomas QUEST III. How the Ceremonials are abolished FUrther concerning the validity of the Ceremoniall law 1. The Ceremonies were of two sorts either such as were meerely figurative signifying such things as were to be performed in Christ as Circumcision and the paschall Lambe which are in no respect to be observed for this were in a manner to deny Christ to be come if the figures should still remaine in use then the body is yet to be expected 2. There was another sort of ceremonies which doe not directly concerne the signification of Christ to come but only shewed munditiam populi illius sanitatem the cleanlinesse and health of that people as to abstaine from swines flesh which if one should now observe as it was commanded in the Law he sinneth but if for some other end as for his health or such like he offendeth not Tostatus quaest 1. 3. Some ceremonies were partly figurative of things to come and significative of
fornications the fruits of their burning lust then according to the Apostles rule it were better for them to marry Concerning the second I say with the Apostle Marriage is honourable among all men c. Heb. 13.4 therefore it is no dishonour nor disparagement to holy Orders 3. But the best answer is that this politike Law of Moses doth not binde us now otherwise than in respect of the generall equity thereof that fornication being a breach of the Morall law should be severely punished in every part and circumstance of the Law it is not necessary now to be kept For as by Moses Law it was left in the power of the maids father whether he thought it fit to give his daughter in marriage to the fornicatour so the Magistrate being the common father of the Common-wealth may in his discretion determine when it is fit for such marriages to proceed when otherwise Simler QUEST XXVIII Why the Law requireth the consent of the father to such marriages Vers. 17. IF her father refuse c. 1. There is great reason that this power should be given unto the father to chuse an husband for his daughter for many times it may so fall out that the fornicatour is such a lewd and ill disposed person that his daughter were but cast away to be bestowed upon such an one And if the fornicatour were necessarily to marry the maid so abused many would make practice of it of purpose by this meanes to get them rich wives Gallas 2. But because sometime if it were wholly left unto the maids father to give his daughter in marriage or to take a portion of money for her dowry some might aske unreasonable summes therefore the Law defineth that upon the refusall of the father the fornicator shall pay money according to the dowry of virgines such as parents of that state and condition used to give with their daughters Tostat. 3. And beside it must be understood that the fathers refusall must be reasonable Si officium piorum parentum praestant c. If they performe the office of good and godly parents For what if he refuse to give his daughter because he would match her into a bad stocke only respecting wealth not religion and piety in this case God is rather to be obeyed than man and the duty to the first table to be preferred before the second Borrhaius 4. Confirmatur hac lege patria potestas in liberos c. The authority of the father is confirmed by this Law toward their children in respect of their marriages that they should not be contracted without their consent Marbach QUEST XXIX Why next to the Law of fornication followeth the Law against witchcraft Vers. 18. THou shalt not suffer a witch to live c. 1. Some thinke that this precept is joyned to the former Quia sortilegia plerunque fiâ—â—t in his quae pertinent ad actum carnis c. Because sorcery is often used in those things which belong to the carnall act Lyran. So also Cajetane Et fortè adjecta est lex ista stupro virginis c. It may be this Law is joyned to the former of whoredome committed with a maid to insinuate that sorcery is much used to set forward venery and uncleane lust 2. Tostatus maketh this the reason of this connexion that as most of the Lawes in the former chapter concerned the ordring and directing partis irascibilis of the angry part of the minde the Lawes hitherto in this chapter partis concupiscibilis of the coveting part of the minde now these following belong to the direction partis rationalis of the reasonable part of the minde the judgement and understanding that it should not be corrupted with evill arts Tostat. qu. 12. 3. But the reason rather is that as fornication of the bodie immediatly before touched is odious before God and man so much more is the spirituall fornication of the soule abominable when any seduced by the devill into witchcraft or any such devillish trade doe forsake God and commit most grosse idolatrie Simler And so hereunto agreeable is that law which followeth in the next verse but one vers 20. that hee should be slaine that offereth unto any gods but to the Lord. QUEST XXX What kinde of witchcraft is here understood A Witch 1. The word is niecashephah which signifieth as Oleaster out of R. Abraham one that changeth any thing before the sight wee call them Juglers which deceive the sight and cast a mist before the eyes The right Latine word is praestigiatrix Iun. Montanus one which by legerdemaine deludeth the eyes 2. But under this kinde by a Synecdoche all other sorts of witchcraft sorcerie inchauntment are forbidden as Hydromantae which use divination by water Aeromanta by the aire Pyromantae by the fire Capniomantae by smoake Alectriomantae by the crowing of Cockes Psycomanta that consult with the soules of the dead Alphitomanta which divine by the inspection of flower Icthuomantae by fish Libanomantae by incense Cheiromantae by the hand Necromantae diviners by the dead Gastromantae which divine and give answers from within out of their bellies and all other of the same devillish profession See hereof before 3. Instance is given here of women and the word is put also in the feminine Quia illud genus maleficii crebriùs reperitur in foemina Because that kinde of sorcerie is oftner found in women Lippom Quia procliviores sunt in hoc scelus ex infirmitate mulieres Because women by the infirmitie of their sex are more prone unto this mischiefe and women are named that no compassion should bee shewed no not unto the weaker sex if they be thus seduced Iun. Nec minus hoc damnantur mares quam foemina Yet men witches are no lesse condemned here than women Gallasius QUEST XXXI Whether love may bee procured by sorcerie BUt because it is the opinion of some as is before shewed qu. 29. that this law of witchcraft is annexed to the former law against fornication because sorcerie may be used to procure unlawfull lust it shall not bee amisse somewhat to touch that point 1. Virgil a great practitioner in such feats sheweth in his 8. Eclog how Daphnis was compelled to come by certaine inchanted love verses where hee often repeateth this verse Ducite ab urbe domum mea carmina ducite Daphnin My verses goe from citie see goe bring yee Daphnis home to mee And Hierome in the life of Hilarion as Tostatus citeth him reporteth how a young man enamoured with a virgin by certaine words and enchaunted figures put under the threshold where the maid was drave her into such fits of raging love that shee tore her haire and whetted her teeth and often used to call the young man by his name this maid thus tormented her parents brought to Hilarion who by his prayers healed her 2. Now then this instigation unto love by sorcerie and diabolicall subtiltie may be procured three waies One is the ordinarie meanes whereby Satan
Chalde Interpreter calleth it Tabernaculum foederis the Tabernacle of the covenant But there is another word used for a covenant aroâ— bâ—rith the Arke of the covenant 1 Sam. 4.3 3. The most usuall reading is The Tabernacle of the congregation for so the word maghed is taken for the assemblie or congregation Numb 16.2 So Paguine Simlerus Osiander with others But Oleaster useth a good reason against this interpretation because the assemblies of the people came not into the Tabernacle but onely to the outward couâ—t as the people themselves confesse Numb 17.13 Whosoever approcheth to the Tabernacle of God shall die 4. Therefore the word maghed comming of jaghad or jaad as Oleaster readeth which signifieth to come or meet with at a certaine or appointed time it is better interpreted Tabernaculum conventâ—â— the Tabernacle of meeting Iunius or the Tabernacle of appointment Vatabluâ— as the Lord himselfe giveth the sense of the word chap. 25.22 Where I will meet with thee or appoint with thee So also Numb 17.4 It may therefore most fitly be called the Tabernacle of appointment or of the appointed meeting where the Lord appointed to meet with Moses and to talke with him QUEST XXIII Whether it belonged to Aaron onely to dresse the lamps Vers. 21. SHall Aaron and his sonnes dresse them 1. Cajetane well noteth Non erat Levitarum hoc efficium sed sacerdotum This was not the office of the Levits but of the Priests the sonnes of Aaron to dresse the lamps 2. And it must not bee read with a conjunction copulative Aaron and his sonnes as Lat. Vatab. Moâ—tanuâ— as though all the whole companie of them should goe in together but disjunctively Aaron or his sonnes Tostat. Iâ—n 3. Hilarie seemeth to be of opinion that it belonged onely unto Aaron to dresse the lamps making this allusion Summus sacerdâ—s lucernas fâ—vens c. iâ—â—ago Christi est qui solus ministrat donat Spiritum sanctum The high Priest nourishing the lamps is a representation of Christ who onely giveth the holy Ghost But this text sheweth that not onely Aaron but his sonnes also are charged with this dutie 4. Therefore Beda well applieth this text understanding by the sonnes of Aaron the Ministers and Pastors of the Church Qui filii sunt veri sacerdotis nostri qui lucem verbi ministrant Which are the children of our true high Priest which minister the light of Gods word 5. And whereas Levit. 24.3 it is said Aaron shall dresse them it must be understood of Aaron and of his sonnes the Priests ex ipsius mandato by his commandement or appointment Iunius And therefore Aaron is onely named because all was done by his direction QUEST XXIV Of the mysticall application of the lamps and oyle thereof THe mysticall application of this oyle which must be offered to maintaine the lamps is this 1. In that the candlesticke was placed not in the most holy place which was a figure of celestiall Jerusalem it sheweth that in the Church now present wee have need of the direction of the word of God yet in the Kingdome of heaven there shall be no such need For the Lambe shall be the light thereof Apocal. 21.23 Rupertus 2. By the light we understand the word of God which the Prophet David saith is a lanterne to the feet Psal. 119.105 Pelargus 3. Oleum gratiam Spiritus sancti ostendit The oyle signifieth the grace of Gods Spirit Isidor Of this holy oyle or ointment the Apostle speaketh Ye have an ointment from hiâ— that is holy 1 Ioh. 2.20 4. As the oyle is pressed forth of the Olive so Oleum Spiritus sancti ècracis Christi torculari expressum The oyle of the holy Spirit is pressed out of the Wine-presse of the crosse of Christ Borrh. 5. In that they are commanded to bring pure oyle without mixture or dregs the puritie of doctrine is signified Haeretisi adulteriâ—um excogitant â—leâ—â— Heretikes doe devise adulterate oyle that is corrupt doctrine Procopius 6. Lastly Augustine thus applieth all together by the Tabernacle he understandeth the world Luceâ—nae accensid verbi est incarnatio candelabrum crucis lignum lucerna in candelabro lucens Christus in cruce pendâ—â—s The lighting of the lampe is the incarnation of Christ the candlesticke is the crosse the lampe giving light in the candlesticke is Christ hanging upon the crosse c. QUEST XXV Of the description and situation of the whole Tabernacle THis then was the forme and fashion of the whole Tabernacle 1. The outward court was first set up which was an hundred cubits long of each side and fiftie cubits broad at each end and round about it were sixtie pillars twentie of a side and ten at each end and this court was hung round about with curtaines of five cubits high on the East end was the gate in the middest of the side of twentie cubits hung with a vaile of foure colours white blew scarlet purple 2. Then was set up the Tabernacle which was thirtie cubits long and twentie cubits broad the which was compassed on each side saving before toward the East with boords laid over with gold twentie on each side and at the West end eight Then it was hung over with the fine curtaines wrought with Cherubims which hung on each side of the Tabernacle and went over the roofe upon them were laid the haire curtaines then round about below were hanged the red Ramme skins and above them the covering of Badgers skins Thus the Tabernacle was finished without 3. After this it was divided into the most holy place which contained ten cubits square and there upon foure pillars was hanged a vaile wrought with Cherubims their followed the holy place which contained twentie cubits in length the rest of thâ—se thirtie cubits on the East side whereof was hung up a vaile upon five pillars which was made of fine twined linen blew silke purple scarlet as the other but not wrought with Cherubims 4. The Tabernacle being thus set up and divided then the holy instruments were placed therein in the most holy place was the Arke with the tables of the Law onely within it and before it Aarons rod and the pot of Manna in the most holy place without the vaile was set on the South side the candlesticke over against that on the North side the table with the shew-bread and before the vaile of the most holy place the Altar of incense In the outward court before the doore of the Tabernacle toward the North was the brasen Altar for sacrifice and betweene that and the Tabernacle the brasen Laver wherein the Priests did wash their hands and feet chap. 30.19 Montan Ribera ex Iosepho 5. Now it appeareth by this description that Augustine is in great error 1. He saith Intrabatur in Tabernaculum ab occidente They entred into the Tabernacle on the West Whereas it is most evident chap. 26.22 that the West end of the Tabernacle was closed up with boords